PURANIC ENCYCLOPAEDIA
PURANIC ENCYCLOPAEDIA
A Comprehensive Dictionary with Special Reference to the
Epic and Purariic Literature
VETTAM MANI
MOTILAL BANARSIDASS
Delhi Patna Varanasi
MOTILAL BANARSIDASS
Indological Publishers & Booksellers
Head Office : BUNGALOW ROAD, JAWAHAR NAOAR, DELHl-7
Branches : 1. CHOWK, VARANASI-1 (u.P. )
2. ASHOK RAJPATH, PATNA-4 (BIHAR)
ISBN 08426 0822 2
All Rights reserved by the Author
First Edition in Malayalam : Kottayam : 1964
Second Edition ,, ,, ,, 1967
Third Edition ,, ,, ,, 1971
Fourth Edition ,, ,, ,, 1974
First Edition in English : Delhi, 1975
; Distributed by:
South Asia Books
Box 502
Columbia, MO 65201
Printed in India
BY SHANTILAL JAIN, AT SHRI JAINENDRA PRESS, BUNGALOW ROAD, JAWAHAR
NAGAR, DELHI-7 AND PUBLISHED BY SUNDARLAL JAIN, FOR MOTILAL
BANARSIDASS, BUNGALOW ROAD, JAWAHAR NAGAR, DELHI-7
FOREWORD
I feel flattered and consider it to be great privilege to have been asked by Shri Vettam Mani to
contribute a foreword to his Puranic Encyclopaedia, a really magnificent literary production,
massive in size and rich and invaluable in contents. This is the first attempt in Malayalam and for
the matter of that in any Indian or foreign language, so far as I know, to produce a comprehensive
and well-nigh exhaustive book of study and reference with regard to episodes, incidents, characters
etc. occurring in the many Puranas and such other works in Sanskrit. In the field of mythology, with
regard to variety and contents as also sheer bulk, Greece stands first. Egypt comes only next. But
Indian mythology — the epics and the puranas — far exceeds and excels both Greek and Egyptian mytho-
logies put together in merit and size. Even the preparation of a complete list of characters mentioned
in our epics, puranas etc. will be a stupendous and well-nigh impossible task calling for the combined
efforts of a number of scholars. But, fortunately for us, each and every such name, one need not
necessarily know or be acquainted with. At the same time there are great names which compel atten-
tion and should not escape a proper study. And, such names are legion, and Shri Mani has not
omitted mention of even one such name in his great work. I looked up the encyclopaedia for a few
such random names, and was really surprised to find detailed treatment of the same in the book. More-
over, with reference to really important names, incidents and episodes connected with them and the
whole genealogy are given. Everything is fully documented and quite authoritative. And, deep,
extensive and exhaustive study, patient and untiring research and above all absolute dedication to the
cause are so very patent on every page of the book. Literally and in effect Shri Mani's is a unique
contribution, the first and foremost book, in the magnificent spheres of religion, culture, scholar-
ship and history all put together. As the pioneer in the field he can justly feel happy and proud about
his rare achievement, and he deserves in ample measure the unstinted praise and appreciation of all
lovers of learning and culture.
Shri Mani has already earned well-deserved reputation as a teacher, especially in Malayalam,
and also as a diligent student of literature and author of talent. He evidently possesses a flair for
research. All such distinguished talents and attainments of his have been fully and quite successfully
commissioned in the preparation of this marvellous encyclopaedia. He has put every lover of learning
and knowledge everywhere, under an eternal debt of gratitude by the publication of this noble work.
P.R. MENON
Retired Judge, Chief Court, Cochin and
Ex-President Keral Sahitya Academy.
PREFACE
It is a matter of profound pleasure and pride for me that the internationally famous publishers
in the field of Indology, M/s Motilal Banarsidass of Delhi are publishing the English translation of my
Puranic Encyclopaedia, which was originally published in Malayalarn, and which has already run
into four editions.
The Puranas along with the Great Epics — the Ramayana and the Mahabharata, have for
centuries, profoundly influenced Indian life and Culture. The well-known definition of a Purana
as a work having five characteristic features — purdnam paiicalakfanam — namely, primary creation, secon-
dary creation, the genealogies, the ages of Manu, and the dynastic account hardly does justice to the
full significance of these works. They are much more than that. While their genealogies and the
dynastic account form the bed-rock of the political history of ancient India, they throw a flood of light
on all aspects of Indian Culture — its religion, social practices, art, literature and sciences. They serve
as the key to the proper understanding of the various aspects of Hinduism — its beliefs, its modes of
worship, its mythology, its festivals, feasts, and fasts, its sacred shrines and places of pilgrimage, its philo-
sophy and ethics and its theogony. Truly it has been said that a Brahmin was not really wise if he did
not know the Puranas. The study of ancient Indian history, and culture — particularly religion — is
impossible without a proper knowledge of the Puranas. As a matter of fact, it is virtually impossible
to understand not only ancient Indian culture and life, but also the literature in modern Indian
languages, as it largely draws upon the ideas and ideologies as embodied in the contents of the Puranas
and the epics.
The literary writings in all Indian languages are indebted to the Epics and the Puranas in more than
one way — their form, content, ideas and ideologies are all influenced to a greater or lesser extent by these
ancient works. Direct and indirect allusions to Puranic episodes, characters, events, are frequently
to be met with in the literary writings of all Indian languages. Teachers engaged in imparting instruc-
tion in the literature in modern Indian languages must therefore be conversant with the contents of
the Puranas and Epics in order to be able to explain these allusions wherever they occur in the
writings in modern Indian languages. However, it is well nigh impossible for an average teacher to go
through the whole of this vast literature. Thus the need for a handy work of reference like the present
Encyclopaedia is apparent.
The desire to compile a Purar ic Dictionary that should solve many of the day to day problems of
the Indian language teacher, took root in me, several years ago, but I could not arrogate to myself the
capacity to fulfill this urgent need. I waited for many years, for more competent and better equipped
scholars to come forward and produce a work of my dreams. But since no one appeared to quench
this thirst, I plunged myself into this vast ocean of Sanskrit literature, and for thirteen years I dived
deep into it, studying not only the original texts but also modern works in English, Sanskrit, Malayalam
and Hindi. This took me five years, and I spent about twenty thousand rupees on books and travelling
for this project. I started the compilation on 1st of January, 1955, and it took me seven years to start
preparing the Press copy of my work. The first volume of my 'Puranic Nighantu' was released in
February 1964 and the remaining four were published after an interval of six months in each case.
The second edition of all the five volumes was brought out in May 1967, still under the original title
'Puranic Nighantu'. However, in the third revised and enlarged edition in one volume published in
October, 1971, the name was changed to 'Puranic Encyclopaedia'.
In an endeavour like this imperfections and drawbacks are only inevitable, and I am fully cons-
cious of the same. But as a pioneer effort, and as a much needed aid to the teaching and study of
Malayalam language and literature, it will, I hope, be found useful. Scholars and general readers in
Malayalam have been generous in welcoming the encyclopaedia. That four editions of the work had
to be brought out within a period of seven years from 1 967 to 1 974 speaks eloquently for the merit, and
utility of the work and I feel my labour and expense amply rewarded. I felt still more flattered when
the celebrated firm of M/s Motilal Banarsidass of Delhi, who have already laid the world of Indology
under a deep debt of obligation by their monumental publications in all fields of Indian Culture and his-
tory, mooted a proposal for publishing an English translation of the Malayalam original. I am deeply
indebted to them for bringing my work before a much wider circle of readers. The onerous task of
translating the work into English was entrusted to a committee of five scholars : 1. Mr. P. Rajaram
Menon, Professor of English, Basel mission College, Kottayam; 2. Mr. K. R. Atchutan Nayar, retired
Professor of English, C.M.S. College, Kottayam; 3. R. K. Kartha, ex-Chief Editor, Deshbandhu,
Kottayam; 4. P.I.John, Retired Headmaster, Kurichi ; and 5. Mr. P. N. Menon, Ollur.
I need hardly point out that these members of the editorial committee are highly qualified for
this work and I must gladly acknowledge the fact that they have more than amply justified the trust
placed in them.
Finally, I cannot adequately express my feelings of deep gratitude to Shri Puthezathu Rama
Menon, the doyen of Malayalam literature, for writing an excellent introduction to the original
Malayalam edition of the work. I am also beholden to many scholars and the reading public who
have been pleased to extend a most generous welcome to the Encyclopaedia.
Kottayam
22.2.1975 VETTAM MANI
Puranic Encyclopaedia
cw
A (si). The first letter (Vowel) of all Indian languages.
According to the Nanartharatnamala this letter has the
following meanings:— Brahma, Visnu, Siva, tortoise,
courtyard, battle, harem, jewellery, sea, Parvati and bow-
string. .
ABALA is one of the fifteen devas who were the sons ot
Paiicajanya. (M.B. Vana Parva, Chapter 22, Verse 11).
ABHAYA was one of the sons of Dhrtarastra. He was
killed by Bhimasena. (M.B. Adi Parva, Chapter 67,
Verse 104; Drona Parva, Chapter 127, Verse 62).
ABHAYAM. King Idhmajihva divided his kingdom
Plaksadvlpa into seven parts and gave them to his
severi sons. Abhayam is one of the parts. The other six
parts are:— Sivarh, Yamasarii, Subhadram, Santam,
Ksemarh and Amrtam. See "Idhmajihva". (Bhagavata,
5th Skandha, Chapter 20, Verse 2). It is seen (from
M.B. Sabha Parva, Chapter 30, Verse 9) that the
territory known as Abhayam was conquered by
Bhimasena. (See Foot-note)
ABHIBHU. He was a King, the son of the King ot Kasi
and a relative of the Pandavas. He was killed by the
son of King Vasudana. He had a most wonderful
horse. (M.B. Udyoga Parva, Chapter 151, Verse 63;
Kama Parva, Chapter 6, Verses 23-24; Drona Parva,
Verses 26-27).
ABHIMANYU I. He was the heroic son of Arjuna the cen-
tral figure of the Mahabharata, by his wife Subhadra.
1) Genealogy. He was descended from Visnu in this order:
Brahma-Atri-Candra-Budha-Pururavas - Ayus - Nahusa-
Yayati-Puru-Janamejaya- Pracinva - Pravira - Namasyu-
Vltabhaya-Sundu-Bahuvidha-Sarhyati-Rahovadi - Raud-
rasva-Matinara-Santurodha-Dusyanta - Bharata -Brhat-
ksatra-Hasti- Ajamidha-Rksa-Sariivarana -Kuru-Jahnu-
Siiratha - Viduratha-Sarvabhauma -Jayatsena - Raviya -
Bhavuka-Cakroddhata-Devatithi - Rksa-Bhima - Pratlya-
Santanu-Vyasa-Pandu-Arjuna-Abhimanyu.
2} Purvajanma (Previous Birth}. There is a story about
Abhimanyu's Purvajanma in the Mahabharata. It was
Varcas, son of Candra, who incarnated as Abhimanyu,
son of Arjuna. A conference took place between the
Devas and Candra about the incarnation of the Devas
in the world for the destruction of the wicked people.
Candra told the Devas: "I do not like to send Varcas,
whom I love more than my life, to the earth. Still, I
think it is not right to stand in the way of the plans oi
the gods. You must agree to one condition if I am to
send my son. Let him be born as the son of Arjuna.
I am unable to be separated from him for more than
sixteen years. My son will enter into the Cakra Vyuha
of the enemies to be killed by them and return to me
in the sixteenth year." The devas (gods) accepted this
condition. That is why Abhimanyu was killed m his
sixteenth year. (M.B. Adi Parva, Chapter 67).
3 ) Military Training and War. Abhimanyu received his
training in arms from his father Arjuna. Later, he
went with his mother Subhadra to Dvaraka and lived
for some time with his uncle Sri Krsna. There he is
said to have received training in arms from Pradyumna,
son of Sri Krsna. After the incognito life of the
There seems to be some difference of opinion regarding the number of parts into which King Idhmajihva divided
In the BhSvata th° number mentioned is Seven; but in the Malayalam version of te*^*<fr*™™&* AbSTifc
the number is eieht The original Bhagavata says: "Sivam Yamasam, Subhadram, Santam, Ksemam, Amrtam ADnayam
VarsaTSu girTyo nadyalca sap"a%abhijlatah". In the Malayalam Bhagavata an eighth division called S.vadam ,s seen.
Pandavas, Abhimanyu married Uttara, daughter of
the King of Virata. War broke out between Kauravas
and Pandavas. On the first day itself Abhimanyu
entered into a duel with Brhatbala, King of Kosala.
In the terrible conflict with Bhlsma, Abhimanyu broke
Bhisma's flagstaff. After that he assisted his father Arjuna
to fight against Bhlsma. Verses 8-13 of Chapter 55 of
Bhlsma Parva of the Mahabharata describe Abhi-
manyu's fight with Laksmana in the second day's battle.
Then he took his place in the Ardha Candra Vyuha
(semi-circular phalanx) formed by Arjuna. He fought
fiercely with the Gandharas. He attacked Salya and kill-
ed Jayatsena, King of Magadha, along with his elephant.
We find Abhimanyu assisting Bhimasena in M.B. Bhlsma
Parva, Chapters 63, 64, 69 and 94. After that
Abhimanyu defeated Laksmana in battle. Then he
defeated Vikarna, Citrasena and others also. Later he
took his position in the Srrigataka Vyuha created by
Dhrstadyumna. He started fighting with Bhagadatta.
He defeated Ambastha and Alambusa. Next he fought a
duel with Sudisna. After that he encountered Duryo-
dhana, Brhatbala and others. M.B. Drona Parva,
Chapter 10, Verses 47-52 are a description of Abhi-
manyu's heroism by Dhrtarastra. He snatched Paurava's
weapon and threw it on the ground. Next he fought
with Jayadratha and Salya. Then he was caught in the
Cakra Vyuha (circular phalanx) of the enemies.
There he inflicted great losses upon the enemy forces.
Salya was stunned and his brother was killed by
Abhimanyu. M.B. Drona Parva, Chapter 38, Verses 23
and 24 describe the flight of the Kauravas in fear. At
this stage, even Dronacarya praised Abhimanyu's
valour. Dussasana fainted during his fight with Abhi-
manyu. Kama was defeated. Vrsasena, SatyaSravas
and Salya's son, Rugmaratha were slain. Duryodhana
fled. Laksmana was killed. Vrndaraka, Asvatthama,
Kama and others were amazed by this terrible valour
of Abhimanyu. Six ministers of Kama were slain.
Next, Asvaketu, son of the King of Magadha was
killed. King Bhoja was also killed. Salya was again
defeated. Satrunjaya, Candraketu, Meghavega, Suvarcas,
Suryabhasa — who were all kings — were beheaded by
Abhimanyu. Sakuni was wounded by Abhimanyu's
arrow. Kalakeya, son of Subala was slain. M.B. Drona
Parva, Chapter 40, Verses 13 and 14 say that at this
stage, Prince Dus'sasana beat Abhimanyu to death with
his mace.
4) After Death. M.B. Drona Parva, Chapter 71, Verses
12-16 say that after death Abhimanyu attained the
immortal world of the Munis (Saints). King Pariksit
was the son of Abhimanyu. In M.B. Svargarohana
Parva, Chapter 5, Verses 18-20, we find that after his
death, Abhimanyu entered the moon in his former form
of Varcas.
5) Other names of Abhimanyu. In the Mahabharata
Abhimanyu has been referred to by several otherjiames,
such as ARJUNI, Saubhadra, Karsni, Arjunatmaja,
Sukratmajatmaja, Arjunapara and Phalguni.
6) Other details. King Pariksit was the son of Abhi-
manyu. Janamejaya was born as his son. It was Janame-
ABHIMANYU II
jaya who performed Sarpasatra (A yaga) Satanika t was
Ihesonof Janamejaya. Salfuiika had a so named
Sahasrfmika. King Udayana, l11^'6^1^ ,,m'ka by
Vam<a (Lunar dynasty) was born to Sahasiamk
the goddess Mr^vati (Sec 'Udayana', stones about
his Udavana 2? very famous. Kalidasa has mentioned
n his "Meghaduta" about the old rustics who thronged
tho ,,,umrv sides to tell and listen to Udayana stones).
(Kathasaritsagara, Madana Kancukalambaka,
ABTHIM\NYU II. One of the sons of Manu. The ten
sons born to Manu by Nadvala were: Kuru, Puru,
SattdvSmna, Tapaavl, Satyavan, Sue, Agnistoma,
Adhiratra, Sudvumna and Abhimanyu. (Visnu Purana,
PARVA. A part (branch) of
DronaParva. (See "Mahabharata",.
ABHINAYA. In Agni Purana, Chapter 342, Abhinaya
has been defined as follows: Abhinaya is the art oi
presenting before the people the ideas that are to be
fommunkated to them. There are four divisions of
this art known as Sattvika, Vacika, Ang.ka and Aharya
depending on Sattva, Vak, Anga and Aharya. Besides
these, another division known as Abhimamka (Abhi-
manottha) may also be mentioned. This signifies the
expression of rasas like Srhgara. There are two kinds
of Srngara known as Sarhbhoga and Vipralambha.
Four' varieties of Vipralambha called Purvanuraga
Vipralambha, Mana Vipralambha, Pravasa Vipra-
lambha and Karuna Vipralambha are mentioned. The
union after Vipralambha is Sambhoga-Srngara. All
Sattvika bhavas are included in Srrigara. All these have
to be expressed through Abhinaya.
ABHIRU. A Rajarsi who was born of the sixth
Kalakeya. (M.B. Adi Parva, Chapter 67, Verse 5
ABHISAKAM. A Janapada (Village) of ancient India.
The' warriors of this Janapada were called Abhisakas.
(M.B. Bhisma Parva, Chapter 18, Verse 12; Chapter
93, Verse 2).
ABHISARAM. A Janapada of ancient India. (M.B.
Bhisma Parva, Chapter 9, Verse 94).
ABHISARl. Arjuna conquered this city, which was
one of the ancient cities of India, in the course of
his Digvijaya (conquest of the world).
ABHISYANTA. A son born to Maharaja Kuru by
Vahini. He had three brothers named Caitraratha,
Muni and Janamejaya. Abhisyanta was the younger
brother of ASvavan and elder brother of Caitraratha.
(M.B. Adi Parva, Chapter 94, Verses 50-51).
AC ALA I.I) General. Acala was the son of Subala, a
King of Gandhara. He was Sakuni's brother and a
heroic Charioteer on the side of the Kauravas. (M.B.
Udyoga Parva, Chapter 168, Verse 1).
2) Acala had also taken part in Yudhisfhira's Raja-
suya. (A very expensive sacrifice— yaga — performed by
an emperor.) (M.B. Sabha Parva, Chapter 34, Verse 7).
3) Acala had a brother named Vrsaka. In the battle
between the Kauravas and Pandavas, Arjuna killed
Acala and Vrsaka. (M.B. Drona Parva, Chapter 30,
Verse 11).
4) One night Vyasa summoned the departed holy souls
and Acala also was among them. (M.B. Asva-
medhika Parva, Chapter 32, Verse 12).
ADHIRATHA
ACALA II. Name of a bull. Among the parsadas of
Skanda we see the bull named Acala. (M.B. Salya
Parva, Chapter 85, Verse 74).
ACALA III. An epithet of Mahavisnu. Among
thousand names oi Mahavisnu we see the name Acala
also. (M.B. Anusasana Parva, Chapter 149, Verse 92).
ACALA. Subrahmanya, who was born from Siva s
semen which fell into the fire, was made Commander-
in-Chief (Generalissimo) by the gods to kill Turakasura.
A large number of warriors and mothers were
assigned to assist him. A woman named Acala was in-
cluded among those mothers. (M.B. Salya Parva,
Chapter 40, Verse 14).
ACCHODA. A spiritual daughter of the Pitrs. (For
further details see "Amavasu").
ACCHODASARAS. A river, who was the daughter o
the Pitrs called Agnisvattas. (Hari Vamsa, Chapter 18,
Verse 26).
ACYUTA. (See Visnu).
ACYUTAYU. He was a heroic warrior on the J
side. Srutayu was the brother of Acyutayu. Both of
them were killed by Arjuna in the Kaurava-Pandava
battle. These heroes attacked Arjuna and Sri Krsna
furiously with their arrows and Arjuna had some
difficulty in killing them. (M.B. Drona Parva, Chapter
93, Verses 7-42) .
ACYUTA STHALA. This is an ancient village in
India. In ancient times Sudras of mixed castes
inhabited this region. (M.B. Vana Parva, Chapter
129, Verse 9).
ADHARMA. A description of the lineage oi Adharma
is found in Agni Purana. Hirhsa (violence) is the
consort of Adharma. The couple procreated two
children, Anrta and Nikrti, and from them sprang
up Bhaya (fear), Naraka (Hell), Maya (illusion),
Vedana (pain) etc. And, out of them Maya brought
forth Death, the destroyer of (all) objects. Vedana, in
its turn produced Sorrow and Grief out of Raurava.
From Death were born Disease, Senility, Sorrow, Intense
desire and Anger. (Agni Purana, Chapter 20).
ADHARMA. Adharma is a person who is an embodi-
ment of Adharmas. (M.B. Adi Parva, Chapter 66,
Verse 53). Adharma's wife Nirrti delivered 3 children;
Bhaya, Mahabhaya and Mrtyu. Adharma had another
son, Darpa (conceit) born of Wealth. (M.B. Santi
Parva, Chapter 90, Verse 27).
ADHAS"£lRAS I was a great sage. Sri Krsna is said
have met the sage on his way to Hastinapura. (M.B.
Udyoga Parva, Chapter 33, Verse 64).
ADHASSIRAS II. There is a reference in Visnu
Purana to a hell called Adhassiras. (Visnu Purana, Part
2, Chapter 6).
ADHlRA. A King; also a great devotee oi Lord biva.
Once he decreed death penalty on an innocent woman.
He also destroyed with his own hands a temple of Siva.
As a consequence of those two sinful deeds he became
a devil after death. Ultimately by the grace of Siva
he cast off the devil's form and became an attendant of
Siva. (Padma Purana, Patala Khanda, Chapter 111).
ADHIRAJYA. A Kingdom in ancient India, described
in Bhisma Parva, Chapter 9, Verse 44. Today this place
is known as Rewa.
ADHIRATHA. Foster father of Karna.
1) Lineage. Descended from Visnu thus : Brahma-Atri-
Candra-PurQravas-Ayus - Nahusa - Yayati - Anudruhyu-
ADITI
ADHOKSAJA
Sadanara-Kfdanara-Srnjaya-Titiksa-Krsadratha-Homa-
Sutapas - Bali - Aiiga - Dadhivahana - Draviratha-
Dharmaratha - Gitraratha - Satyaratha - Romapada-
Caturaiiga-Prthu - Camba - Haryamga - Bhadraratha-
Brhadratha-Brhanmanas-Jayadratha - Dhrtavrta - Satya-
karma-Adhiratha-Karna (foster son).
2) Foster father of Karna. Sage Durvasas had taught
Kunti some mantras to get children, and KuntI, then
unmarried, tested the first mantra with the Sun-god
as her object. The Sun-god appeared before Kunti
and from his power she conceived and duly delivered a
child, Kama. Fearing obloquy KuntI concealed the
child in a box and floated it on the river, Ganges. At the
timeAdhiratha, a great comrade of Dhrtarastra came
to the river for a bath. His wife was one grieving
over not having a child of her own. So, when Adhiratha
found a child in the floating box, he took it home,
and himself and his wife Radha brought up the chile
with pleasure. The child was named Vasusena, and
the child grew up to become the famous _Karna and
favourite friend of Duryodhana. (M.B. Adi Parva,
Chapters 67 and 130; Vana Parva, Chapter 309;
Devibhagavata, Skandha 2).
3) Some particulars. Adhiratha was King of Anga. He
was a Suta (charioteer) and Karna grew up as his
son. Karna was sent to Hastinapura to be trained
in the use' of weapons, and it was here that Duryo-
dhana and Karna developed their friendship and
alliance. (M.B. Adi Parva, Chapter 147, Verse 3).
Sri Mahadevlbhagavata, in Chapter 3 relates
following incident : "Thus lamenting Kunti sent the
box concealing Karna, by the nurse, to be floated m
the river, and after bath, food etc. she spent the hours
in the normal way within the inner apartment. Raja
Adhiratha bathing in the river saw the box floating in
the river". These facts prove that Adhiratha was not
only the King of Aiiga but a good charioteer as well,
and further a very good friend of Dhrtarastra.
4) We come across Adhiratha on the occasion oi the
trial of skill in the use of arms between the Kaurayas
and the Pandavas. When Karna entered the
the Pandavas questioned his nobility of birth. Seeing
Kama's great humiliation and discomfiture Duryodhana
enthroned him immediately as King of Aiiga. Vyasa,
who witnessed the scene has given a picturesque des-
cription of it. ...
ADHOKSAJA. A synonym of Maha Visnu. (Kamsan-
radhoksajah — Amarakosa).
ADHRIGU. ' A great sage (Maharsi) who lived during
the Rgvedic period. (Rgveda, Mandala 1, Anuvaka
16, S'ukta 112).
ADHRSYA. A river. (M.B. Bhisma Parva, Chapter y,
Verse 24).
ADHYAPAYANA. A disciple of the great preceptor ot
Atharvaveda, Sumantu. He divided Atharvaveda
into two parts and gave one to Utatthya and the other
to Vedadarsana. (Bhagavata, Skandha 12).
ADITI. 1) Genealogy. KaSyapa, grandson of Brahma and
son of Marici married Aditi, daughter of Daksapraja-
pati. Aditi had twelve sisters: Diti, Kala, Danayus,
Danu, Sirhhika, Krodha, Prtha, Visva, Vinata, Kapila,
' Muni and Kadru. (Mahabharata, Adi Parva, Chapter
65, Verse 12). Devas are sons born to Kasyapa by Aditi
and hence they are known as Aditeyas also. Kasyapa
married all the thirteen sisters including Aditi, and
all living beings owe their origin to them. (See Kas-
Descendants. 33 sons were born to Aditi. 12 lofi them
are called Dvadasadityas, viz. Dhata, Aryama Mi a,
Sakra, Varuna, Amsa, Bhaga, Vivasvan Pusa Savita
Tvasta and Visnu. Amongst the other 21 sons are the
11 Rudras and 8 Vasus. (See M.B. Adi
S5"a642Sl!V; «« "•**? r r ;±
son of Aditi. The Mahabharata and the Ramayana
refe to a story about the birth of Mahav.sra i as the
son of Aditi. Visnu entered the womb of Adi
Vamana (Dwarf). This story was related by the sage
vfsvlmitra to the boys Rama and Laksmana while
they were accompanying the sage in the forest When
hev entered Siddhasrama Visvamitra pointed I to _tr
atTer "hat the Asrama was sacred because ******
had stayed there for long as Vamana. The D
induced Mahavisnu to obstruct the sacrifice (yaga)
being performed by Emperor Mahabah son
Virocana. At that time Aditi, the wife of Kasyapa
was doing penance so that Mahavisnu might be born
Ts her sonf and accordingly he entered her v,omb.
1000 years later she gave birth to Visnu, and that child
was known as Vamana. (See Vamana; also M.B.
Vana Park Chapter 272 Verse 62 Anusasana Parva,
Chapter 83, Verses 25 and 26, as also Valmiki .
2Reoti. Once Kasyapa made all arrange-
ments to perform a sacrifice (yaga) Having faded to
aS the suitable cow for it, he stole Varuna's cow and
onducted the yaga. Not only that, Kasyapa refused
to return the SS even after the yaga was over.
Varuna in hot anger rushed to Kasyapa s hermitage.
Ka^yapa was absent, and his wives, Aditi and Surasa
did not treat Varuna with due respect The enraged
Varuna cursed them to be born in Gokula He also
complained about the matter to Brahma. Brahma told
Syapa : "Since you, a learned person, have stolen
S cow, may you along with your wives be born in
Gokula and tend cows". Accordingly Kasyapa and
Ws wives, Aditi and Surasa, were born respectively as
Vasudeva, DevakI and RohinI in Gokula in the 28th
Dvlpara ^ga. (This story has been told by Vyasa
to Raja Janlmejaya). (Devibhagavata, Skandha 4
3 Aditi in prison'. Devaki is Aditi reborn There was
reason for DevakI being imprisoned on the orders of
Kamsa. When Kasyapa was hvmg in an Asrama with
Aditi and Diti he was so much pleased
fervices of Aditi that he asked her to beg for any
Wn she wished. Accordingly she prayed for an
S son. The boon was readily granted and ndra
was the son thus born to her. The birth of Indra
™dered jealousy in Diti towards Aditi, and she
^demanded a son equal to Indra. Kasyapa obliged
Diti also. As Diti advanced in pregnancy and her
beauty also increased Aditi got jealous of the former
and she called her son Indra and told him that unless
something was done in time, Diti would deliver a
child equal to him (Indra) thus relegating him pro-
bably to the place of second Deva. Thus admonished
by his mother the artful Indra approached Diti and
told her: "Mother, I have come to serve you . I
was greatly pleased. Indra's services drove
sYeep very quickly, and Indra used the opportunity
ADRA
AGASTYA
to cuter the womb of Dili and cut into 49 pieces the
child with his weapon, the Vajra. The child in the
womb began crying on receiving cuts with Vajra when
Indra asked it not to cry. (Ma ruda, don't cry) and
so the child got out of Dili's womb as 49 Marutas
(winds). Then did Dili wake up and cursed Aditi as
follows : "Your son did treacherously kill my
offspring in the womb itself. So he will forfeit the
three worlds. You were responsible for the murder of
my child. You will, therefore, have to spend days in
prison grieving over your children. Your children also
will be annihilated". Because of this curse of Diti,
Indra once lost Devaloka and had to live elsewhere,
and Nahusa functioned, for a time as Indra. (See
Nahusa). In the 28th Dvapara yuga Aditi trans-
formed as DevakI had to be a captive of Kamsa, and
Kaihsa killed her children by dashing them on the
ground. (Devlbhagavata, Skandha 4).
4. Narakasura stole the earrings of Aditi. Narakasura, who
turned out to be a curse and menace to the three worlds
consequent on the boon he got from Visnu, attacked
Devaloka once, and carried off Indra's royal umbrella
and Aditi's earrings. Mahavisnu incarnated himself as
Sri Krsna, killed Narakasura in battle and got back the
earrings etc. (M.B. Udyoga Parva, Chapter 48, Verse
80; Sabha Parva, Chapter 38, Verse 29; Bhagavata
Dasama Skandha).
5. Mahavisnu became seven times son to Aditi. Once, de-
sirous of having children Aditi cooked food (rice)
sitting herself in the entrails of Mount Mynaka (M.B.
Aranya Parva, Chapter 135, Verse 3). Dharmaputra,
in the course of singing the glories of Lord Krsna after
the great war refers to Visnu having taken birth
seven times in the womb of Aditi. (M.B. Santi Parva,
Chapter 43, Verse 6).
6. Budha cursed Aditi. A story in the Mahabharata
refers to Budha's once cursing Aditi. The ever increas-
ing power of Asuras made the Devas anxious. Aditi,
the mother of the Devas decided to send them all to
annihilate the Asuras. She had finished cooking food
for her sons, and lo ! there appeared before her Budha
and asked for food. Aditi asked him to wait pending
her sons taking their food hoping that there would be
some food left after that. This caused Budha to lose
his temper and he cursed her that (Aditi) she would
become the mother of Vivasvan in his second birth
as Anda, when she would suffer pain in her abdomen.
(M.B. Santi Parva, Chapter 34, Verses 96-98).
7. Former birth of Aditi. During the former years
(period) of Svayambhuva Manu the Prajapati called
Sutapas, along with his wife Prsni did Tapas for
12000 years. Then Mahavisnu appeared before them,
and Prsni prayed for a son like Visnu himself, and
Mahavisnu was born as her son named Prsnigarbha.
This story is related by Sri Krsna to his mother on
his birth as the son of Vasudeva. (Bhagavata, Dasama
Skandha, Chapter 3).
She, who became the wife of Prajapati as Prsni before
Svayambhuva Manu, and was born again as DevakI,
the wife of Vasudeva is one and the same person.
ADRA. A King of the Solar dynasty. (See Surya
Vamsa ) .
ADRI was a King, the son of Visvagasva and father
of Yuvanasva. (M.B. Vana Parva, Chapter 202,
Verse 3).
ADRIKA. A nymph (devastrl). There is a story in
Devlbhagavata about her being cursed by a Brahmin
and turned into a fish.
ADRSTABHAYA is the curse put on King Janamejaya
by Sarama, the dog of the Devas. While Janamejaya,
son of Pariksit was conducting, along with his bro-
thers, a yaga of long duration at Kuruksetra the son
of Sarama went to the place and was thrashed by
the brothers of Janamejaya. Seeing her weeping child
Sarama naturally got angry. She cursed the king
thus : "My son did not commit any offence; he did
not even look at the havis (oblations), nor did he
lick it. For having thrashed the innocent child you
will experience Adrstabhaya. When the yaga was
over Janamejaya got rid of the curse by getting sage
Somasravas do certain proper rites.
ADRSYANTI, wife of sage Sakti, the son of Vasistha
and mother of sage Parasara.
Kalmasapada, a king of the Iksvaku dynasty reached
the hermitage of Vasistha during a hunting expedi-
tion when Sakti, eldest of the hundred sons of
Vasistha came walking towards him. False pride
prevented either of them from giving way to the
other. The King got angry and whipped Sakti. Sakti
cursed the king and he was converted into a demon.
This happened at a period when sages Vasistha and
Vi^vamitra were at logger-heads. Visvamitra got
admitted into the body of King Kalmasapada a
demon called Kimkara, and the king set out to take
revenge upon Sakti, the son of Vasistha. The King
was further promised all support by Vi'svamitra.
Kalmasapada ate up all the hundred sons of Vasistha.
Overcome with grief Vasistha attempted suicide
many a time. But the spirit (Atman) did not quit
the body. Thus sunken in grief Vasistha lived in his
hermitage with Adrsyanti, wife of Sakti. One day
Vasistha heard distinct sounds of the chanting of
the Vedas and Adrsyanti told him that a child of
his son, Sakti, was developing in her womb and that
the vedic sounds heard were sounds produced by
that son chanting the vedic hymns. Vasistha thus
was happy to hear that the dynasty will not become
extinct and, so, gave up all ideas of suicide. Another
day Kalmasapada in the guise of the demon hurriedly
came to devour Adrsyanti and Vasistha gave him
redemption from the curse. He was restored to his
old state and form. Adrsyanti duly gave birth to a
son, and the child grew up to become Parasara,
father of Vyasa.
While the Pandavas, in the course of their forest
life, were passing the banks of river Ganga at midnight,
a Gandharva named Arhgaraparna enjoying in the
river-water clashed with Arjuna, and he was defeat-
ed. The story of Adrsyanti is one of the many
stories told by Arhgaraparna to the Pandavas. (M.'B.
Adi Parva, Chapters 175-178).
AGASTYA.
1 ) Genealogy. Descended from Visnu in this order
Brahma-Marlci-Kasyapa-Surya-Agastya.
2) Birth. A story occurs in Uttara-Rama-Carita
about the birth of Agastya. Nimi was the son of Iks-
vaku of the Surya dynasty. When he ascended the
throne he decided to celebrate a sacrifice of long
duration. He invited Vasistha to perform the sacrifice.
But Vasisfha, who had to participate in the sacrifice
AGASTYA
AGASTYA
of Indra, could not accept the invitation and Nimi
had to return disappointed. At this he got angry,
sought the help of Satananda, the son of the great
hermit Gautama and the sacrifice was begun. Vasistha
did not like this. He cursed Nimi that life might be
separated from his body. Nimi retorted with the same
curse. Vasistha's spirit separated itself from his body
and began to roam about in the sky. At last he re-
quested Brahma to provide him with a body. Brahma
granted his wish and said that he would be born again
from Mitra and Varuna.
When the spirit of Vasistha returned to the earth it
was Mitra and Varuna moving about, having only one
body for both. Vasistha's spirit entered into that body.
One day Mitra-Varuna happened to see the celestial
beauty, Urvasi on the seashore. They embraced Urvasi
and immediately the spirit of Vasistha entered the
body of Urvasi.
After this Mitra and Varuna separated themselves
from one another and assumed two different bodies.
Varuna approached Urvasi with lustful desire, but
rejecting him Urva:';i accepted Mitra. Varuna had
seminal flow and this semen was taken and kept in a
pot. At the sight of this, remorse and passion arose
in Urvasi and the semen of Mitra already received
in her womb oozed out and fell on the ground. This
also was collected and kept in the same pot along with
that of Varuna. After a few days the pot broke open
by itself and two babies came out. One was Agastya
and the other Vasistha. As these two were born of the
semen of Mitra and Varuna, they came to be known
as Maitravarunis later. This story partly occurs in Sand
Parva of Maha'bharata, Verse 343 of Chapter 88.
3 ) Education. Very little is mentioned in the Puranas
about the education of Agastya. Still there are am-
ple proofs that he was well-versed in the Vedas and
sciences and well skilled in the uses of diverse weapons.
In Verse 9, Chapter 139 of Mahabharata, Adi Parva,
Drona says to Arjuna as follows:
"Agnivesa, my teacher was the disciple of Agastya, in the
art of using bows and arrows and I am his disciple".
When it is said that even Agnivesa the teacher of
Drona was a disciple of Agastya, his proficiency in the
art of using weapons could easily be discerned.
4) Marriage. There is an interesting story behind the
marriage of such an austere man as Agastya, who had
brought all the passions under control. As the hermit
Agastya was walking along the forest, he saw his
ancestors (Pitrs) hanging head downwards in a canyon.
He wanted to know the reason and they replied :
"Child; we would be allowed to enter heaven only
if sons are born to you. So get married as soon as
possible". The necessity of marriage occurred to him
only then. But will there be any woman who could be
patient enough to become the wife of this bearded
dwarfish hermit ? Agastya did not lose heart. At that
time the King of Vidarbha was doing penance to
obtain a son. Agastya collected the quintessence of
all living beings, with which he created an extre-
mely beautiful lady and named her Lopamudra.
Agastya gave Lopamudra as daughter to the King of
Vidarbha. The King who was delighted at getting
such a daughter, employed hundreds of maids to look
after the child, who soon grew up to be a young lady.
Agastya once approached the King of Vidarbha
and expressed his wish to have Lopamudra as his
wife. The King was in a dilemma. On the one hand
he did not like his beautiful daughter having the
brightness of fire, to be given as wife to the hermit,
clad in the bark of trees and wearing tufts of matted
hair. On the other hand he was afraid of the curse
of the hermit Agastya. As the King was trying hard
to find a solution, Lopamudra herself came to the
King and said "Father, I am happy to say that I shall
willingly become the wife of the hermit Agastya." At
last her father consented and discarding royal garments
and ornaments, Lopamudra accompanied Agastya.
It is mentioned in Vana Parva, Chapter 130, Verse 5,
that they were married at Mahasindhutirtha. After
their marriage they went to Garigadvara. (Maha-
bharata, Vana Parva, Chapter 96).
5 ) The story of how Agastya ate Vdtdpi. While Agastya
was doing severe penance, Lopamudra attained
puberty and had menstruation. Longing for a child,
she went and stood beside Agastya. She expressed
her wish to lead a family life. Her demands did
not stop there. During conjugation, Agastya should
wear flower garlands and ornaments, and she must
be provided with divine ornaments. Agastya was
surprised at the enormity of her demands. Poor, penni-
less Agastya ! Leaving Lopamudra in the hermitage
he went in search of money. He at first approached
King Srutarva, who produced accounts of his in-
come and expenditure and convinced Agastya that
he was having no balance at all. Agastya, accompa-
nied by Srutarva, then proceeded to King Bradh-
nasVa. He also produced accounts and refused to help
Agastya, who then followed by Srutarva and Bradh-
nasva went on to the wealthy King Trasadasyu,
who also producing his accounts refused to render
any help to Agastya. Finally Agastya accompanied
by the three Kings, went to the house of Ilvala, a
noble asura of immense wealth.
This asura Ilvala lived in Manimatpattana with his
younger brother Vatapi. Once Ilvala approached
a hermit Brahmin and requested that his wish for
a son, having the power and status of Indra, be grant-
ed. The Brahmin refused to grant such a boon.
Since then Ilvala and Vatapi considered Brahmins
as their enemies. The elder brother converted the
younger one (Vatapi) into a goat and whenever a
Brahmin visited his house, he would kill the goat,
prepare mutton dishes and set them before his
guest. When he had finished eating, Ilvala would call
aloud. "Vatapi, come out". Breaking the stomach
of the guest open, Vatapi would come out. In this way
Ilvala had killed a good number of Brahmins. It was
at this juncture that Agastya and the Kings came to
beg money of him.
Ilvala welcomed the guests with hospitality and as
usual killed the goat, prepared food with it and served
the food before Agastya. When Agastya had finished
eating, Ilvala called Vatapi loudly. But Agastya slowly
said, "Vatapi, jirno bhava" (Let Vatapi be digested)
and immediately Vatapi was digested in the stomach
of Agastya. The awe-stricken asura Ilvala gave each
Brahmin ten thousand cows and as much gold and
to Agastya he doubled the quantity of alms. Over
and above this, he presented Agastya with a chariot
hitched with two fine horses called Viravan and
AGASTYA (
Suravan. Agastya returned to his hermitage and
adorned himself as Lopamudra had demanded. (Maha-
bharata, Vana Parva, Chapter 99).
6) Birth of a son. Lopamudra became pregnant.
Agastya told her, "A thousand ordinary sons, or
hundred sons, each having the strength of ten ordinary
sons, or ten sons, each having the strength of hundred
ordinary sons, or a son, greater and nobler than one
thousand sons — which of these do you prefer ?"
Lopamudra preferred one son. When she was with
child Agastya again went to the forest to do penance.
After seven years of pregnancy Lopamudra gave
birth to a lustrous son. The hermit Drdhasyu, who is
also called Idhmavaha, is this son. This child is said
to have chanted the Vedas (Holy Scriptures) im-
mediately on his birth. He used to gather twigs for
kindling the sacrificial fire of his father, and hence he
got the name Idhmavaha.*
7) How he stamped the Vindhya mountain down. Once the
talebearer Narada happened to come to the Vindhya
Mountain, who gladly welcomed Narada, gave him a
seat, showed hospitality and asked for news. Narada said
"May you be blessed. Just now I am coming from the
Mahameru. Indra, Agni (fire) and other gods live
there. Kailasa, Nisadha, Nila, Gandhamadana etc. are
mountains far nobler than this Meru. But they are
not so haughty as him. That the Sun and the Moon
and such others revolve round him, is the reason for his
arrogance". On hearing these tales, Vindhya thought
that Meru should be taught a lesson. Once Vindhya
made his peaks grow higher and higher till they touched
the sky. The Sun, the Moon and others found it very
difficult to pass over the high peaks in their usual jour-
neys to the West, and so they had to roam about in
the sky. When the journeys of the Sun and the Moon
were hindered, everything in the world fell into chaos.
The gods came to Vindhya in groups and tried to
pacify him. But their attempts were futile. So they
approached Agastya and made their petition to him.
He agreed to pacify Vindhya somehow or other. Agas-
tya and his wife came to Vindhya from Kasinagara.
When Vindhya saw Agastya he began to shiver with
fear. Contracting all his high peaks, he bowed before
Agastya, who said to Vindhya thus "Vindhya, I am
going to South Bharata. Let your heads be low till I
come back". Vindhya agreed. Agastya passed on to
the South and built a hermitage in the Malayacala and
lived there. Since then Agastya had never gone to
the North and Vindhya had never risen up. As he had
made the mountain (Aga) bow its head he got the
name Agastya. (Tenth Skandha of Devibhagavata).
8) Nahusa transformed to a huge serpent by Agastya.
Devendra killed Vrttrasura, an enemy of the gods.
As Devendra had resorted to treachery for killing the
enemy (see the word Vrttrasura) he incurred the sin
of 'Brahmahatya'. Once Indra went to the Manasasaras,
without the knowledge of anybody and hid himself in
the petal of a lotus flower. The gods and especially
Sacidevi were much alarmed at the disappearance of
Devendra. Heaven was without a King. Bad omens
began to appear. Indra, who had hidden in the lotus
stalk in the shape of a water-snake, was not at all visible
AGASTYA
as the petals had closed over him. It was at this critical
moment that King Nahusa had completed hundred
horse-sacrifices and became eligible for the throne of
Devendra. At a great gathering of the Gods Nahusa
was elected as Devendra. Though Nahusa got all the
celestial maids at his disposal in the Nandanodyana
(Nandana Garden) his passion for women was not
satiated. So he began to have an eye on Indrarri. She
was in sorrow and misery at the disappearance of her
husband Indra, and did not at all look with favour on
this new move on the part of the new Indra. She sought
the help of Brhaspati, who agreed to protect her
from Nahusa. The newly-elected Indra could not tole-
rate this disloyalty on the part of Indram. He became
furious and threatened Brhaspati with death, if IndranI
was not sent to him forthwith. All hermits gathered
round Nahusa and tried with their advice to dissuade
him from this attempt, but he would not be dissuaded.
Nahusa belittled Brhaspati and all the hermits and was
rude to them. Finally the hermits, being afraid of
Nahusa, went to Brhaspati to persuade him to send
Indram to Nahusa. Brhaspati suggested to Indram a
way of safety. Accordingly she came to Nahusa and said
to him "Lord, to become your wife, is a matter of great
pleasure to me. But before that I must make sure if
my husband is living anywhere. So allow me to make a
search". Nahusa agreed to this and by the blessings
of Devi, Indram found out her husband. But Indra
would not return to the court, with Indram, who
then complained about Nahusa's outrageous behaviour.
Indra advised her a new way to protect herself from
Nahusa's onslaught.
Indram returned to Nahusa and told him "Lord, wo-
men generally love pomp and glory. I have a mania
for vehicles. You should make a palanquin. Let the
palanquin bearers be hermits. You must come to my
house in that palanquin with hermits as your palanquin
bearers and then I will accept you as my husband."
Nahusa agreed. He employed Agastya and such other
hermits to bear his palanquin. He got into his palan-
quin and started for Indrani's house. His desire to
reach Indra.ni was such that he thought the hermits to
be very slow. To make them quick enough he ordered
"Sarpa, Sarpa" (walk quick, walk quick). The hermits
began to run. Still Nahusa was not satisfied. He kicked
at the heads of the hermits and whipped the dwarfish
Agastya.
Agastya got angry and cursed Nahusa thus: "Since
you have whipped me saying 'Sarpa Sarpa', may you
be transformed into a mahasarpa (huge serpent) and
fall into the great forest."**
The horror-stricken Nahusa pleased Agastya by praise.
Agastya said that Nahusa would be freed from the
curse and attain heaven when he happened to meet
Dharmaputra. Nahusa instantly changed into a
serpent of immense size and slided into a great forest
in the Himalayas. (Devibhagavata, 8th Sarga).
During their sojourn in the forest, the Pandavas
visited many holy places and reached the Yamuna
mountain in the Himalayas. When Bhlma was passing
by the mouth of a cave he was attacked by a huge
serpent. In spite of his immense strength Bhlma could
* Idhma— twigs of firewood. (Idhma= twigs of firewood) (vaha^ carrier).
'* It is mentioned in the Mahabharata, Anusasana Parva, Chapter 100, that the person who cursed Nahusa and turned him
into a huge serpent, was the hermit Bhrgu, who had been hiding in the hair of Agastya.
AGASTYA
AGASTYA
not extricate himself from the hold of the snake, who
eventually informed Bhlma of its previous history.
When Bhima understood that the serpent was none
other than Nahusa, a King of the Surya dynasty
(Solar), he felt sorry for him. Dharmaputra, who
came there in search of Bhima, talked with Nahusa,
who immediately regained his original form arid
went to heaven. (Mahabharata, Chapter 17 of
Udyoga Parva; Chapter 179 of Vana Parva; Chapter
342 of Santi Parva).
9) How Agastya drank up the ocean. Indra ruthlessly
killed Vrttrasura, who had been harassing the Gods,
with the help of the Kalakeyas. The frightened Kala-
keyas got into the ocean and hid themselves at the
bottom. From that hideout they decided to destroy
the three worlds. At night they came out on the
earth and ate a good deal of Brahmins, and caused
much damage to the hermitages of Vasistba and
Cyavana. All the Brahmins on the earth were terribly
afraid of the Kalakeyas. The gods went to Visnu
and prayed for protection. Visnu informed them that
the Kalakeyas could not be caught unless the ocean
was dried up, and this task could be performed only
by Agastya. So the Gods approached Agastya and told
him what Visnu had informed them. With pleasure
Agastya accepted the job. Accompanied by the Gods
and hermits he neared the swaying and surging ocean.
While all were watching unwinkingly Agastya brought
the great ocean into his palm and drank it up very
easily and subsequently the Kalakeyas were killed.
Now the Gods again approached Visnu and made
representation about the loss of the ocean. Visnu told
them that by the penance of Bhaglratha the divine
Ganga would fall into the earth and then the ocean
will be filled. In this way the earth regained its lost
ocean. (Mahabharata, Vana Parva, Chapters 101 to
105).
10) Agastya cursing Kubera and his companion. In the
course of their sojourn in forest, the Pandavas
visited several holy places and reached the proximity
of the Himalayas. Leaving his brothers behind,
Arjuna went up the Mahameru to worship Siva.
Years passed by. At last his brothers also started
for the Mahameru in search of Arjuna and with
the help of the hermits Vrsaparva and Arstisena, they
reached Kuberapurl (the capital of Kubera). There
Bhima destroyed the army of Kubera and killed
Maniman, his friend and favourite. Dharmaputra,
repenting of his younger brother's iniquity bowed
before Kubera and asked him with politeness, why the
power of Gods gave way to the power of man. Kubera
replied that it was due to the curse of Agastya and
began to depict the event thus : Once my friend
Maniman and myself were going, in a chariot, to be
present at the singing and chanting just begun at
Kusavatl. At that time Agastya was standing in his
hermitage on the bank of Kalindl, performing Sun
worship. When Maniman saw this from the sky, he
spat on the head of Agastya, who instantly getting wild
cursed me. "Lo, Kubera, your friend Maniman
spat on my head in your sight. So this Maniman and
your army will meet with death at a man's hand.
When they die you should not feel sorry for them. If
it becomes possible for you to meet the man who
killed Maniman you will be liberated from the curse."
It is this curse that brought about the death of
Maniman and the army. When Kubera saw Bhima
face to face his curse was revoked. (Mahabharata,
Vana Parva, Chapter 160).
11) Agastya cursing Marica and Tadaka. The boys
Rama and Laksmana went to the forest with Visva-
mitra for protecting sacrifice. When they entered the
Tadaka forest Visvamitra told them the story of
Tadaka thus: —
Tadaka is the daughter of Suketu, a semi god of the
tribe Yaksa. Being childless for a long time Suketu was
miserable and began to do penance before Brahma,
who blessed him and granted his wish and a daughter
was born to him. This daughter was named Tadaka.
Brahma blessed her, giving her the strength of one
thousand elephants. Tadaka grew up and became a
young woman. Suketu gave her in marriage to Sunda,
son of Iharjha. Tadaka gave birth to a son called
Marica. When Sunda was killed, Tadaka got wild
and ran into the hermitage of Agastya causing much
havoc there. At this Agastya got angry and cursed
her to become a RaksasI (giantess) and instantly
the bodies of Tadaka and Marica were deformed.
Tadaka could not control her anger and she demo-
lished the hermitage of Agastya. (Valmlki Ramayana,
Balakanda).
12) The story of the theft of lotus. Once Bhrgu,
Vasistha and other- hermits went on a pilgrimage,
with Indra as their leader. On the way they
reached Brahmasaras, in the holy place of Kausikl.
Agastya had grown some lotus flowers there. The
pilgrims plucked stealthily all the lotus flowers nur-
tured by Agastya and ate them. The furious Agastya
got into the midst of the hermits in search of the
culprit. None admitted the theft. Finally he caught
hold of Indra, as the thief. Indra said "O, Lord,
had it not been for my eagerness to hear discourses
on duty from your face, I would not have stolen
your lotus flowers." Saying thus Indra returned the
lotus flowers. Agastya was pleased and let Indra
and the hermits depart in peace. (Mahabharata,
Anusasana Parva, Chapter 94).
13) How Agastya burned the Asuras (demons). (This
story occurs in the Mahabharata as, having been told
by the God Vayu to Bhlsma as a discourse on the
greatness of Agastya, and Bhlsma reiterating it to
Arjuna).
Once the Gods had to accept defeat at the hands of
the Asuras (Demons) and they approached Agastya
and said thus : Oh, hermit, since we have been defeat-
ed by the Asuras, our prosperity is at an end. There
is none to help us but you." Hearing this Agastya
became angry and began to burn the Asuras to death,
by the merits of his penance. Many of them fell down
on the earth and some fell into Patala (the nether world) .
The asuras who thus fell were not killed by Agas-
tya. Thus the menace of the Asuras in heaven was
warded off, and the Gods lived in peace and prosperity.
(Mahabharata, Anusasana Parva, Chapter 155, Verses
1 to 13).
14) Indra' s conflict with Agastya. Once Agastya com-
menced a sacrifice of twelve years' duration. Many
hermits participated in this sacrifice. No sooner had
the hermit begun the sacrifice, than Indra, (the God of
Thunder and Rain) stopped rain in the world. Crops
AGASTYA
8
could not be raised. But Agastya provided everybody
who took part in the sacrifice, with sumptuous meals.
The hermits wondered how Agastya could do this. Some
of the hermits feared that the sacrifice would have to be
stopped before the stipulated time, if the drought con-
tinued. Agastya told them not to fear, and that if
Indra refused to send rain, he himself would become
Indra and protect the subjects. Indra was horrified,
when he heard this and he began to send rain regu-
larly. (Mahabharata, As'vamedhika Parva, Chapter
92).
15) Story of Gajendramokfa (The redemption of an elephant) .
In the Bharata a story occurs, as to how Agastya
cursed King Indradyumna, and turned him to an ele-
phant. While Indradyumna, the King of Pandya was
absorbed in deep meditation on Visnu, Agastya reach-
ed the palace. Being immersed in meditation the King
failed to notice the arrival of the great hermit, who
getting angry with the King, cursed him to become an
elephant, for one thousand years. Instantly the King
was deformed into a big tusker and quitting the palace
it went to a big forest and lived there happily with the
she-elephants there. At that time a hermit named De-
vala was doing penance in that forest. One day Huhu,
a gandharva (a class of semi-gods) enjoying the com-
pany of some celestial maids came to the place where
Devala had put up his hermitage. The hermit saw
the Gandharva and the maids playing and bathing in
the pond in front of his hermitage in complete nudity.
Getting angry Devala cursed Huhu and he was de-
formed into a crocodile. This pond which was in the
Trikuta Mountain was thus under the suzerainty of
the crocodile. The tusker (Indradyumna) entered the
pond to drink water. The crocodile caught hold of the
leg of the elephant. Each tried to pull the other with
equal force. This fight is said to have lasted for a
thousand years. When both were tired, godly feelings
began to dawn in their minds. Then, riding on an
eagle Mahavisnu appeared before them, cut them
asunder with his Cakrayudha (the wheel-weapon)
and both were given deliverance. (Bhagavata, 8th
Skandha, Chapter 2).
16) Agastya teaching Sri Rama the Aditya-hrdaya Mantra
(A hymn in praise of the Sun). When Sri Rama was
fighting with Havana in Lanka, dejection befell him,
his heart being weighed down with faintness, for a
little while. Havana made the best use of this oppor-
tunity and began to advance. The gods had gathered
in the sky above to witness the fight. Agastya, at that
particular moment, taught Sri Rama the Aditya-hrdaya
Mantra, a hymn in praise of the Sun-god and when
Sri Rama chanted that mantra, he resumed fight with
Vigour and Ravana was defeated and slain. (Valmiki
Ramayana, Yuddha Kanda, Sarga 107).
17) How the slant of the earth was rectified by seating
Agastya. The matrimonial ceremony of Sri Parames-
vara and Parvati was held in the Himalayas. On
that auspicious occasion all the living beings of the
world were present, and as a result the Himalayan
region sank down and the earth slanted to that side.
To keep the equilibrium of the earth, Siva sent
Agastya to the south. Accordingly Agastya reached
Kuttalam, where there was a temple dedicated to
the worship of Visnu. Agastya had besmeared his
forehead with ashes and so admission to the temple
AGASTYA
was denied to him, by the devotees there who were
Vaisnavites. By his own power Agastya turned him-
self into a vaisnavite and got into the temple, and
immediately the image of Visnu in the temple chang-
ed by itself into a Sivalinga (idol representing Siva).
Since then the temple at Kuttalam has remained a
temple of Siva. Agastya proceeded to the southern-
most point of the earth and sat there and because of
his weight the earth regained its normal position.
(Skanda Purana).
18) Agastya and the Kraunca Mountain. When Agastya
passed the Vindhya mountain and proceeded to the
South a Raksasa (giant) called Kraunca hindered
his way. By his power the Raksasa caused to fall
everywhere a very heavy rain. Agastya sprinkled a
few drops of water from his waterpot on Kraunca,
who instantly became a mountain. Telling him that
he would get deliverance from the curse when the
weapon of Subrahmanya struck him, Agastya continu-
ed his journey to the South. (Skanda Purana.).
19) Agastya and the River Kaveri. Once Surapadma,
an Asura (demon) drove the Gods out from heaven.
Indra came to Siyali a place in the district of Tanjavur
(Tanjore) and began to do penance to please Siva.
Rain was completely stopped. Agastya had com-
pressed the river Kaveri and held the water in his
waterpot. Ganapati having come to know of this,
came in the form of a crow and toppled the water-
pot. Agastya got angry and ran after the crow, which
immediately assumed the form of a boy. Agastya caught
hold of him. The boy instantly revealed himself as
Subrahmanya and granted Agastya a boon. "Your
waterpot will always be full". Since then there had
never been shortage of water in the Kaveri. (Skanda
Purana).
20) Agastya in the palace of Bhadrdsva. Once Agastya
lived in the palace of Bhadrasva as his guest for
seven days. Agastya praised Kantimati the queen
on several occasions. The King wanted to know the
reason. Agastya said : During her previous birth
Kantimati was the handmaid of a rich man. On
one occasion of dvadasi (twelfth night after full
moon) in the month of Tula (second half of Octo-
ber and first half of November) the rich man had
asked his handmaid to see that the lights in a cer-
tain temple did not go out and she did so, in conse-
quence of which, during her current birth she has
become your queen, bearing the name Kantimati.
The King and the queen were much pleased at this
explanation of Agastya and thenceforward they
began to observe dvadasi as a day of fasting. (Vayu
Purana).
2 1 ) Agastya cursing Urvasi, Jayanta and Narada. Once
Agastya went to the realm of the Gods, as a guest
of Indra. On that day a performance of dance by
Urvasi was held in honour of Agastya. In the midst
of the dance Urvasi's eyes fell on Jayanta and she fell
in love with him; her steps went out of beat. Narada
also went wrong slightly in playing on his famous
lute called Mahatl. Agastya got angry and cursed
Urvasi, Jayanta and Narada. According to the curse
Jayanta became a bud. Urvasi was born in the earth
as a woman called Madhavl and 'Mahatl' the lute of
Narada became the lute of the people of the earth.
AGASTYA
AGASTYA SARAS
22) Agastya cursing Dufpanya. Duspanya was the last
son of the King of Pataliputra. The wicked Duspanya
had slain a large number of babies, and the King
therefore expelled him from the palace. Duspanya
went into the forest, where he caught hold of the
child of Ugraravas and killed it by putting it under
water. Ugraravas cursed him and accordingly he fell
into water and died and his spirit became a ghost
and wandered about tormented with pain and
anguish. At last the spirit approached Agastya, who
called his disciple Sutisna and asked him to go and
bathe in the Agni tirtha (a bath) in the Gandhama-
dana mountain and bring some water from the tirtha
and sprinkle it on the spirit of Duspanya. Sutisna
acted accordingly and immediately the spirit of Dus-
panya received divine figure and entered heaven. (Setu
Mahatmya).
23) How Agastya got golden Bangle. Once Agastya
entered a forest of about a hundred yojanas wide. The
forest was devoid of life. When he had walked a few
more steps some Gandharvas (semi-gods) and celestial
maids came there singing and dancing. From among
them a noble male being came forward to the bank of
a lake in the forest and ate without any hesitation, the
corpse of a man that was lying there. After that he
walked round Agastya and made obeisance to him.
Agastya asked him why he had eaten the corpse of a
man. The noble man told Agastya thus : "In treta
yuga (the third age) there lived a King named Vidarbha.
I am his son and my name is Sveta. After having ruled,
over my kingdom for a long time, I came to the bank
of this lake and began to do penance. After that dis-
carding my body I entered heaven. Though I attained
heaven my hunger was not appeased. I asked Brahma
how, I, a dweller of heaven, got this hunger. Brahma
said that when I was King I had given nothing to any-
body and so I got this hunger even after entering
heaven. As a remedy Brahma suggested that I should
come here everyday and eat corpse and when I had
completed ten thousand days the hermit Agastya
would come here and that when I offered him a golden
bangle my sin would be washed away." Saying thus
Sveta offered to Agastya the golden bangle given by
Brahma and then he vanished and the corpse also dis-
appeared. Sveta went to heaven. (Uttara Ra.ma.yana).
24) Other informations concerning Agastya.
(1) Agastya had a brother called Sutisna. (Agni-
purana, Chapter 7) .
(2) Sutisna was Agastya' s disciple too. (Setu Maha-
tmya ) .
(3) Ilvala and Vatapi were the sons of the giantess
Ajarnukhi. In the valley of a mountain Ajamukhi pray-
ed to Durvasas for love and thus Ilvala and Vatapi
were born from Durvasas. These two sons demanded
that Durvasas should impart to them all his merits of
penance. Getting angry Durvasas cursed them that
they would meet with death at the hands of Agastya.
(Skandapurana, Asura Kanda).
(4) Agastya had been the priest of the King Khela.
(Rgveda, 112th Sukta).
(5) When Sri Rama returned to Ayodhya, with Slta
from Larika, hermits from various parts visited him,
among whom, Dattatreya, Namuci, Pramuci, Sri
Valmiki, Soma, Kandu, Agastya and their disciples
were from the South. (Uttara Ramayana) .
(6) Agastya gave Sri Rama an arrow, which, when
shot at an asura (demon) would pierce his heart, pass
on to the other side, fly to the sea and bathe in the
sea-water and return to the quiver, it is said. (Uttara
Ramayana).
( 7) Once Agastya visited the hermitage of Apastamba.
He asked Agastya, who, of Brahma, Visnu and Siva,
was the Supreme deity. Agastya replied: "These three
are only three different manifestations of the one
supreme Being". (Brahmapurana).
(8) For the story of how Agastya cursed the sons of
Manibhadra and transformed them to seven palms,
see the word 'Saptasala'.
(9) There was a hermit called Sutisna, to whom Sri
Rama and Laksmana paid a visit when they were
wandering in the forest. This Sutisna is the young-
er brother of Agastya. (See the word Sutisna).
(10) Agastya cursed Suka and deformed him into a
Raksasa. (See the word Suka ii.) .
25) Conclusion. It is believed that the great hermit
Agastya, who had performed such wonderful deeds by
the merits of his penance, is still doing penance in the
Agastya Kuta hills. Agastya who had travelled through-
out the length and breadth of Bharata had several
hermitages. In the Valmiki Ramayana, Aranyakanda,
Sarga 11, a description is given, of a beautiful hermit-
age of Agastya, and the peaceful atmosphere that
prevailed in and around it. Agastya had presented to
Sri Rama a bow got from Visnu, when the brothers
visited his hermitage. Agastya had accompanied Sri
Rama and his followers on his return journey to
Ayodhya from Lanka, with Slta after killing Ravana.
There is a legend in the Tamilnad that Agastya was a
member of the first two 'Saiighas' (groups) of the
"three Sanghas", mentioned in Tamil literature. As
Agastya was dwarfish he is mentioned as Kurumuni,
(short hermit) in Tamil works. He has written a Tamil
grammar on music, literature and drama. But this
work is not available now. The Tamil Grammar
'Tolkapyam', which is considered to be the oldest gram-
mar, was written by Tolkapyar, one of the twelve
disciples of Agastya< Even today in certain temples in
the Tamilnad, Agastya-worship is carried on. Kambar,
has mentioned about Agastya in his Ramayana. A great
Tamil author Villiputturan says that the Tamil langu-
age is the beautiful maiden presented by Agastya.
It is believed that the following works have been com-
posed by Agastya:
1) Agastya Glta ; in the Varahapurana, Pasupalopakh-
yana.
2) Agastya Sarhhita; in Paiicaratra.
3) Agastya Sarhhita, in the Skandapurana.
4) Siva Sarhhita, in Bhaskara Sarhhita.
5) Dvaidha-nirnaya Tantra.
AGASTYA KUTA. This is the sacred mount where
the sage, Agastya, sat and did penance during his so-
journ in the southern parts of India. In the Kiskindha
Kanda of Valmiki Ramayana we find King Sugrlva
commanding that all his soldiers going in search of
Slta should pay homage to the sage Agastya.
AGASTYA PARVATA. This is a mountain in South
India believed to belong to the Kalanjara mountain
range. Agastya Kuta is in this mountain.
AGASTYA SARAS. This is another name for Agastya
tirtha.
AGASTYA-ASRAMA
10
AGNI
AGASTYA-ASRAMA. The Puranas make mention of
several asramas connected with sage Agastya. The
Pfmdavas during their exile visited an asrama of this
name. This is situated near Paiicavatf twentyfour miles
to the south-east of Nasik. It is known as Agastya-giri
now. (Sloka 20, Chapter 80; and Sloka 1, Chapter 96
of Vana Parva, M.B.).
The Mahfibharata mentions another Agastya-Asrama
near Prayaga. Dharmaputra along with Saint Lomasa
stayed here for some time. Valmlki describes an asrama
of this name which Rama and Laksmana visited during
their exile in the forests. (Chapter 11, Aranya Kanda
of the Ramayana).
AGASTYA TlRTHA. This is one of the five tirthas or
sacred places of worship lying scattered in the southern
ocean. The other four are the following: (1) The
Saubhadra tirtha (2) The Pauloma tirtha (3) The
Karandhama tirtha and (4) the Atipavana tirtha.
These five were known as Panca tirthas and many saints
used to live there. There lived in each of these tirthas
one huge and fierce crocodile and all the saints living
there, afraid of these crocodiles, deserted their places
one by one. (Ref : Sloka 3, Chapter 220 of Adi Parva,
M.B. For more details see under Panca tirtha) .
AGASTYA VATA. This is a sacred shrine in the neigh-
bourhood of the Himalayas. Arjuna paid a visit to this
place while he was living with his brothers in the
forests during their period of exile. (Sloka 2, Chapter
214 of Adi Parva, M.B.).
AGATI. A city. Two sons Taksaka and Chattraketu
were born to Laksmana (the brother of Sri Rama)
by his wife Urmila. The court of the eldest prince
Taksaka was situated in the city of Agati. Formerly
this place was known as Kanakhala and was occupied
by forest tribes. Exterminating these forest tribes,
Laksmana built a city there and apportioned it to his
eldest son Taksaka. (Uttara Ramayana).
AGHA. The name of an asura. This asura was one of
the followers of Karhsa. According to the instructions
of Karhsa, Agha once set out to Gokula to kill Sri
Krsna. At that time Sri Krsna was playing on the
banks of the river Kalindi with other cowherds. Agha-
sura watched the games of the children from the sky
above. Then he transformed himself into a colossal
serpent and lay with his mouth wide open; his open
mouth looked like an immense cave. The foul smell
coming from his mouth soon spread over the whole
place. Sri Krsna and the other children did not know
anything about this. In the course of their games they
walked into the cave-like mouth of Agha and were soon
trapped in his belly. Agha then closed his mouth and
all the boys including Sri Krsna were now imprisoned
inside his body. Some of the boys died. Realizing the
situation Sri Krsna now enlarged his body. His body
grew larger and larger until at last it burst open the body
of the serpent (Agha) . Thus Agha was killed. Sri Krsna
then restored the dead boys to life by his divine looks
(Kataksa) . This Aghasura was the brother of Bakasura
and Putana. (Bhagavata, Skandha 10, Chapter 12).
AGHAMARSA^A. He was a great hermit of austerity,
who had observed the duties pertaining to Vana-
prastha (the third of the four stages of life — forest her-
mit). (M.B., Santi Parva, Chapter 244, Stanza 16).
AGHAMARSAIV'A SOKTA. This is a hymn in the Rg-
veda. It is said that all sins will be eliminated, if this
hymn is recited three times, standing in water.
AGHARDDANAVAMI. (See the word NAVAMl
VRATA).
AGHASVA. A King hermit (Rajarsi) named Pedu.
(Rgveda, Mandala 1, Anuvaka 17, Sukta 116).
AGNI.
1) Genealogy. Agni was descended from Visnu in this
order : Visnu-Brahma-Aiigiras-Brhaspati-Agni.
2) Birth. We come across several contradictory state-
ments in the Puranas regarding the birth of Agni. There
is some real difficulty, therefore, in tracing correctly
the true genealogy of Agni. The one given above is
based on statements in Bhagavata and Mahabharata.
Aiigiras is one of the six mind- born sons of Brahma.*
Afigiras married Sraddha and got four daughters and
two sons. Brhaspati was one of the sons and Utatthya
was the other. The daughters were Sinivali, Kuhu,
Raka and Anumati. (There is a mention of a third
son named Samvarta in the Bhagavata by Eluthassan
though the original quoted below does not say so)
Sraddha tu angirasah patni
Catasro ' sutakanyakah
Sinivali Kuhu Raka
Caturthya ' anumatistatha
Tatputravaparavastam
Khyatau svarocise'ntare
Utatthyo bhagavan saksat
BrahmisthaJca Brhaspatih.
Brhaspati married Candramasi and got six divine sons.
Of these Sarhyu, the eldest, married Satya and Agni
was born to Sariiyu of Satya. ( Slokas 1 to 4, Chapter
219, Aranya Kanda of Malayalam Mahabharata).
3) Agni— One of the Afta-dik-pdlakas. (Asia = eight,
dik = zone, palaka = guardian ). The Devi Bhagavata
states in its eighth chapter that Agni is one of the eight
guards posted at the eight different zones to protect
the universe. Indra guards the east; Agni, the south-
east; Yama the south; Nirrti, the south-west; Varuna,
the west; Vayu, the north-west; Kubera, the North and
Siva, the north-east. The place where Agni sits on
guard is known as tejovati.
4) Agni— One of the five elements. The universe is be-
lieved to be composed of five elements of which Agni
is one. The other four are Water, Earth, Ether and
Air.
5 ) The story of how Agni gave a Maya Sitd ( Phantom
Sitd) to £ri Rama. During their exile in the forests
Rama and Laksmana were for some time living in an
asrama built on the shores of the ocean. One day
Agni disguised as a Brahmin approached them and
said "O, Sri Rama, thou art born to kill the demon
Ravana and save the world from his atrocities. Sita is
going to be a cause for that. Time is not far for you
to finish this duty of yours. Ravana is soon to come and
kidnap your wife, Sita. You must, therefore, allow me
to play a trick on Ravana. Entrust Sita with me and
I shall keep her safe. In her place here you can keep
a Maya Sita (Phantom Sita) which will be a live rep-
lica of your real wife. In the end when you take back
Sita after killing Ravana you will be compelled to
throw your wife into the fire to test her chastity. At
*Manas=Mind. Putra=Son, Manasa-putras are sons created from the mind of Brahma, Sloka 10, Chapter 65, Adi Parva, M.B.
AGNI
11
AGNI
that time I will take back the replica and give you
back your real wife". Sri Rama was very much
pleased to hear this. Agni then, by his yogic powers
created a Phantom Sita and gave her to him. Rama
kept this as a secret even from Laksmana. In the great
Rama-Ravana battle Ravana was killed and Sri Rama
took back Sita to his kingdom. Then respecting public
opinion and wishing to establish in public the purity
of his queen King Sri Rama put her into the fire. At
that moment Agni took back the replica and gave
back the real Sita to Sri Rama. Sita thus came out
from the fire unscathed. Later, on the advice of Rama
and Agni, the Phantom Sita went to the sacred place
Puskara and started doing tapas (penance) there.
After doing tapas for a long period of three lakhs of
divine years this Phantom Sita became known as
Svargalaksml. It was this Svargalaksml that later on
in the Dvapara yuga came out from the yajfia kunda
of King Pancala as Paficali and became the consort of
the Pandavas. VedavatI, daughter of Kusadhvaja in
Krtayuga, Sita, daughter of Janaka in the Treta yuga,
and Pancall, daughter of Drupada in Dvapara yuga
are one and the same person. On account of this she
is known as trihayanl also. (Chapter 9 of Devi
Bhagavata).
6 ) The story of how Agni got indigestion. In olden times
there was a bold and mighty King called Svetaki. He
conducted several different types of yajfia. Afflicted
by the unending dense smoke in the yajna hall all the
ascetics left the place and went their way. Undaunted
by this, Svetaki started another twelve-year sacrifice in
which not a single sage took part. The sages rebuked
him and said if he wanted to conduct a sacrifice again
he could invite sudras to help him. (Sudras belong
to the lowest caste among Hindus and are not allow-
ed to participate in sacrifices generally.) Enraged
by this insult Svetaki went to Kailasa and did fierce
penance. Lord Siva appeared before him and gave him
Durvasas as a priest for his yajfia. For twelve years
sage Durvasas performed the yajfia pouring into
the mouth of Agni through the sacrificial pit un-
limited materials of food. Agni was overfed and
he got indigestion. He lost all appetite for food, be-
came weak and the brilliance of his face faded.
(Chapter 235, Adi Parva, M.B.).
7) The story of how Agni burnt the big forest, Khandava.
When the indigestion continued without abate for some
time Agni approached Brahma and asked for a cure.
Brahma declared that his indigestion would be cured
if Agni could burn the huge forest, Khandava, the
abode of the enemies of the Devas. Agni immediately
started consuming the forest. But the inhabitants of the
forest soon quenched the fire. Disappointed Agni went
to Brahma again and the latter advised him to wait for
some time till the advent of Nara-Narayanas to that
forest. They would then help Agni to burn the forest.
Agni waited for the time to come. At that time the
Pandavas were living in Indraprastha with Sri Krsna.
When the heat became unbearable there Arjuna and
Krsna came to the banks of river Yamuna. Hearing
about the arrival of Krsna and Arjuna who were none
but the incarnations of Narayana and Nara, Agni dis-
guised as a brahmin approached them and requested
them to help him to burn the Khandava forest. Agni
added that any attempt of his to burn the forest was
always foiled by Indra who would send a heavy down-
pour of rain to quench the fire because Taksaka, an
intimate friend of Indra, was living there.
To gain his end Agni gave Arjuna an arrow-case
which would never be empty, a chariot bearing a
monkey flag, four white horses adorned with gold
chains and also the famous Gandlva bow. To Sri Krsna
he gave the cakrayudha or the divine wheel-weapon.
(All these military equipments were once given to
Agni by Varuna. ) When all these were given to them
Krsna and Arjuna got ready to help Agni to burn the
forest. Agni started burning the forest, Indra at once
sent a heavy downpour of rain and Arjuna created a
canopy of arrows above the forest preventing the rains
from falling on the forest. Agni carried on his work
undisturbed, the forest was burnt and Agni was cured
of his indigestion. (Slokas 233 to 239, Adi Parva,
M.B.).
8) Agni falls in love. As an inaugural procedure to the
great Rajasuya which Dharmaputra performed at
Indraprastha his four brothers Bhlma, Arjuna, Nakula
and Sahadeva conducted a victory march to the four
different sides of the kingdom. Sahadeva who turned
south conquered many kings including Dantavaktra
and Bhismaka and reached a country called Mahismati-
pura. There he had to encounter a powerful king
called Nila. Before long there broke a fire in his camp.
Disheartened, Sahadeva prayed to the God, Agni, for
help. It was then that Sahadeva came to know about
the ties between Agni and Nila.
"King Nila had a beautiful daughter named Sudar^ana.
Once when she was talking to her father after having
entered the Agni-hotra Agni fell in love with her. From
that day onwards Agni became dreamy about the
beautiful lips of SudarSana. It reached a stage when
Agni would burn only if it was blown by the lips of
Sudarsana. This ended in Agni marrying Sudarsana.
After the marriage Agni lived in the palace of his
father-in-law, King Nila, as a useful ally. It was at this
time that Sahadeva came to conquer Nila. But Agni
knew that for the proper conduct of the Rajasuya of
Dharmaputra his father-in-law had to surrender to
Sahadeva and so advised his father-in-law to do so.
What appeared to be a difficult problem was thus
easily solved. (Chapter 31, Sabha Parva, M.B.) .
9) How Emperor Sibi was tested by Agni. Once Agni and
Indra thought of testing how strong and deep was the
sense of charity in Emperor Sibi. Indra took the shape
of a hawk and Agni that of a dove and the dove flew
and dropped down into the lap of the Emperor who
was at that time doing a yaga. The hungry hawk
came chasing its prey and finding the dove in the lap
of the Emperor said : "O King, is it proper on your
part to withhold my food from me, and keep it in your
lap ?" Hearing this Sibi replied: "This dove has sought
refuge in me. It is my duty to give it protection. If it
is only food you want I shall give you food." Sibi then
offered many things including his kingdom to the
hawk in return for the dove. But the hawk refused
them all and finally agreed to accept an equal weight
of flesh from the body of the Emperor. Sibi without
any hesitation cut a portion of his thigh and weighed
it against the dove in a scale. The dove weighed more
and the Emperor started putting more and more flesh
from his body to make the weight equal. But the dove
AGNI
12
AGNI
always weighed more and at last the Emperor said he
would weigh himself against the dove. As the weak and
fleshless Emperor was about to get into the pan of the
scale Agni and Indra emerged from the bodies of the
dove and hawk and appeared before the Emperor.
They blessed him and immediately took him to heaven.
(Chapter 131, Vana Parva, M.B.) .
10) Agni and the testicles of a goat. The occasion is when
sage VisVamitra is taking Rama and Laksmana to the
forests to give protection to the sages against the de-
mons. They reached the place where Ahalya lay as a
stone cursed by Gautama. Vi^vamitra told them the
story: "It was here that the great sage, Gautama, lived
with his beautiful consort, Ahalya. Once Indra had an
intercourse with her privately and Gautama coming to
know of the misdeed cursed her and turned her into
stone. By the curse of the same sage Indra lost his
testicles. Greatly aggrieved by this loss Indra prayed
to god Agni for help and on the advice of Agni the
devas removed the deformity by placing a goat's testi-
cles instead." (Slokas 48 & 49, Bala Kanda, Valmiki
Ramuyana).
1 1 ) How sage Bhrgu cursed Agni. Sage Bhrgu was living
with his wife Puloma in his a'srama. Puloma became
pregnant. One day when Bhrgu wanted to go out for
a bath in the river he asked Agni to keep a watch over
his pregnant wife. There was a demon by name
Puloma who was once in love with Puloma. On this
particular day Puloma entered the asrama to see
his former love. When he entered the asrama Puloma
saw Agni there burning with a brilliant flame in the
fire-pit. Puloma said : "O God of fire, if I ask you a
question you must give me an impartial reply. I was
in love with this Puloma and I had accepted her as
my wife spiritually. But, then, her father gave her to
Bhrgu. Who, then, is the true owner of Puloma ?"
Agni was afraid of Bhrgu. Yet he explained the posi-
tion honestly. "It is true that Puloma has married
Bhrgu. But he has not married her according to Hindu
rites." Hearing this the demon changed himself into
the shape of a swine and carried away Puloma. On
the way Puloma delivered a male babe and it fell on
the ground. The boy was named Cyavana. It was this
boy that became later on the famous Cyavana Maha-
rsi. Even at birth the boy was brilliant as the Sun
to look at and Puloma, the demon, noticing the un-
usual brilliance of the child left the mother and child
on the way and fled frightened. Puloma returned to the
asrama carrying the child weeping profusely all the
way and creating a lanchrymal river called Vadhu-
saras. As soon as she entered the asrama the angry
sage asked "Who told Puloma that you are my wife ?"
Puloma then told her husband all that happened there
and Bhrgu called Agni and cursed him thus : "May
you be a consumer of all things on this Earth". Great-
ly aggrieved Agni went away and hid himself. The
absence of Agni created chaos in all the three worlds;
Heaven, Earth and the Nether-world. A deputation of
all the afflicted people waited upon Brahma and
Brahma modified the curse and declared that all that
Agni touched would become pure. Agni was consoled
and he started his work as usual.
12) How Agni cursed frogs, birds and elephants. Many
important events took place while Agni was under-
ground cursed by Bhrgu. It was during that time that
ParvatI cursed all the Devas and the Devas were
defeated by the asuras (demons). The necessity of a
warrior capable of defeating the asuras arose then.
The idea of creating Lord Subrahmanya came up and
Brahma said that only Agni could help them in this
matter since Agni was the only one who escaped from
the curse of ParvatI, being underground at the time
of the curse. The Devas started a vigilant search but
Agni was not to be found. Agni was then hiding inside
the ocean. The ocean was getting hot and the animals
living there found their life unbearable. Frogs went to
the devas and told them where Agni was hiding.
Enraged at this Agni cursed the frogs saying that they
would never be able to find the taste of anything.
Frogs went weeping to the devas who in turn blessed
the frogs saying that they would acquire the ability to
move about easily in any darkness. Agni changed his
place of hiding and went and hid in a big banyan
tree. An elephant going by that way found him out
and informed the devas; knowing this Agni cursed
the elephants saying that its tongue would go deep
inside. But the devas blessed the elephants saying that
the position of the tongue would never be a hindrance
to free eating and that elephants would be able to eat
anything and everything. Agni left the banyan tree
and hid himself in the hollow of a SamI tree. A little
bird living in that tree gave information to the devas
and the devas found him out before he got time to
leave the place. Agni cursed the bird saying that its
tongue would always be curved inside and the devas
blessed it saying that the curvature would help it to
sing beautiful songs. Since Agni was found out from
Sana tree this tree became sacred. Since this finding
out of Agni after a long absence is like a re-birth of
Agni the Puranas mention that Agni was born from
the Saml tree. The Devas then requested Agni to help
them to create a son capable of conquering the de-
mons.* (Chapter 85, Anusasana Parva, M.B.) .
13) Birth of Subrahmanya. At that time Varuna performed
a yaga. All the dikpalakas (zone guardians of the
universe) including Siva participated in the yaga.
Seeing the beautiful wives of the sages Siva had emission.
Taking the semen in his hand he put it into the fire.
Agni carried it to Ganga and requested her to take it
for conception. Though she at first refused she took it,
became pregnant and finally delivered a male child
whom she threw into the forest Saravana. It was this
child who became known as Karttikeya or Subrah-
manya later on. (Chapter 85, Anusasana Parva, M.B.).
14) How Agni blessed Nala. While Nala was going to the
wedding of Damayantl Indra, Agni, Varuna and Kala
accosted him on his way and asked him to go as a
messenger of theirs and advise Damayantl to marry one
*Kathasaritsagara gives another version of why Agni went and hid himself under the ocean. When Kama, the God of Love, was
burnt to death by Siva, Parvati, Siva's wife, did not find a way to get a child for her from her husband. At last Brahma approached Siva and
told him that the absence of Kama was making creation difficult. Siva then declared that thereafter Kama would find a place in the minds of all
living beings including himself. Parvati and Siva immediately commenced a sexual life which went on incessantly for a hundred years with-
out reaching the climax. The world was agitated and the universe stood on the verge of ruin. The Devas decided to send Agni to intervene But
Agni was afraid of Siva and so went and hid himself under the ocean. (Chapter 6, Lavanakalambaka of Kathasaritsagara) .
AGNI
AGNI
of them. Nala did so but Damayanti was adamant and
said she would marry none other than Nala. So all the
four gods appeared as Nala in the wedding hall.
Damayanti who was confused prayed that she should
be shown the real Nala. The gods then changed into
their original forms and blessed Nala. Agni said he
would come and help him the moment he wanted him.
Thus Nala became a good cook and Nala Pacakarii
( Pacakarii = cooking) became famous. Even now it is a
synonym for good cooking. (Chapter 57, Vana Parva,
M.B)
15) Agni and Rambhd. There was once a danava called
Diiiiu. He had two sons named Rariibha and Kararh-
bha. They had no children and tormented by this
they went to Pancanada and started doing penance.
Rariibha sat in the centre of Paiicagni (five fires) and
Karariibha in water to do penance. Indra afraid of the
severe and powerful tapas of the two took the form of
a crocodile and killed Karariibha who was doing pe-
nance in water by dragging him down to the water. Be-
reaved Rariibha started to commit suicide by jumping
into the fire. God Agni appeared before him then and
asked him what he wanted. Rariibha then said that he
should get a son who would be famous as a warrior in
all the three worlds. Agni agreed. Rariibha on his way
back saw a voluptuous she-buffalo and married her
at yaksa kavata. They lived a happy married life and
one day a he-buffalo envious of their life attacked
Rariibha and killed him. Grief-stricken Rarhbha's wife
jumped into the funeral pyre and committed suicide.
Then from the fire arose a demon named Mahisasura
(Mahisa = Buffalo. Asura = Demon) . This buffalo-
demon became a terror to all in the three worlds later
on. (Chapter 5, Devi Bhagavata).
16) Difference of opinion between Agni and Angiras. Bhaga-
van Aiigiras did penance in his own asrama and
became more brilliant than Agni. The whole world
was submerged in his brilliance. Agni felt a bit depress-
ed at this. Agni argued that it was not proper on the
part of Brahma to give anybody else more brilliance
than himself. So as a protest against this Agni dis-
appeared from the world. Even Aiigiras was annoyed at
Agni's disappearance and so he went and consoled Agni
and took him to Brahma. Brahma declared that hence-
forth the world would recognize Agni as the father and
Angiras as his son. Thus Agni got the first place in
effulgence. This is a story told by sage Markandeya
to Dharmaputra. (Chapter 217, Vana Parva, M.B. ).
17) Agni and Mahdbali. On their way to the forest sage
Visvamitra took Rama and Laksmana to Siddhasrama.
The sage explained to the princes the importance of
that asrama. He said: "Mahavisnu lived in this asrama
for a number of years. It was at that time that the
Emperor of the asuras (demons), Mahabali, son of
Virocana, was ruling the world conquering even the
devas. After having conquered all the three worlds
Mahabali decided to conduct a yaga. A deputation
of the Devas headed by Agni then waited upon Maha-
visnu and Agni said: ''O Lord, Mahabali has com-
menced a yaga and before it is finished you should go
to him and do something for the benefit of the
devas". It was at this request of Agni that Mahavisnu
took the form of Vamana and sent Mahabali to the
nether-world. (Chapter 29, Balakanda, Valmiki
Ramayana).
18) Agni and Nahusa. Repenting for his act of killing
Vrtra Indra unknown to anybody went and hid in a
lotus in the Manasa Saras (Lake Manasa). Perplexed
by the disappearance of their leader the devas brought
Nahusa from the Earth and made him their leader.
Nahusa became very proud and arrogant of his new
position and tried to make Indrani his wife. Indrani
went to Brhaspati for help. Brhaspati commanded
Agni to go and find out Indra. Agni searched for him
in forests, rivers and oceans. At last he went to
Manasa Saras and searched among the lotuses. There
he found Indra hiding in a lotus and Brhaspati was
duly informed. Then Brhaspati gave Indrani some
clever directions to kill Nahusa and Nahusa was
killed. (See Agastya) . There is a story in Sand Parva,
Chapter 28, of how Agni took for himself a quarter of
the sin which Indra acquired because of his killing
Vrtra, a brahmin by birth. (Chapter 14, Udyoga
Parva, M.B.).
19) Agni Deva and Karttaviryarjuna. After the great
Kuruksetra battle the Pandavas went again to Kuru-
ksetra along with Sri Krsna. On their way Krsna
showed them the Parasuramahradas and narrated to
them several stories of Rama. Reference to Agni
comes when Krsna explains the reason why Parasurama
cut off the thousand hands of Karttaviryarjuna. It was
at the time when Karttaviryarjuna was ruling the
three worlds by his might that Agni went and asked for
alms from him. Karttavirya gave Agni mountains and
forests for his food which Agni burnt and ate. In one
of the forests was the asrama of sage Apava and that
also was burnt. Enraged at this the sage cursed Kartta-
virya saying that his thousand hands would be cut off
by Parasurama. Though the curse was not seriously
minded by the King then, it so happened that before
long Karttavirya had to encounter Parasurama in a
battle when the children of the King stole a sacrificial
cow belonging to Jamadagni, father of Parasurama.
In the battle all the thousand hands of Kartta-
viryarjuna were cut off by Parasurama. (Chapter 43,
Santi Parva, M.B.).
20) How Agni was duped. Once the wives of the Sapta-
rsis (seven Saints) attended a yaga where Agni was
also present. Agni fell in love with them but knowing
it to be futile to make any attempt to fulfil his desire
he went to the forests dejected. Svahadevi, daughter of
Daksa was for a long time craving to marry Agni and
she decided to take advantage of the opportunity thus
offered. Disguising herself as the wife of Angiras, one
of the seven saints, she approached Agni and said : "O
Lord, I am Siva, wife of Angiras. We were all excited
when you darted cupids' arrows against us and they
have now selected me to come to you for fulfilling your
desire". Agni believed her and took her as his consort.
(Chapters 223 to 227 of Vana Parva, M.B.).
21) How Agni became a doctor. There was once a sage
called Dattatreya who had a son called Nimi. Nimi
had a son and he died after thousand years. The
bereaved sage performed a Sraddha which was attend-
ed by all devas. The feast was so sumptuous that the
devas got indigestion after that. Consulting Brahma
Agni prescribed a remedy for their indigestion. He said:
"whenever you take any food make me also a partici-
pant in that. If you do so you will never get indiges-
tion". That is why a very small portion of any cooked
AGNI
14
AGNI
food is first thrown into the fire before given for eat-
ing. This story is part of Bhisma's oration to Dharma-
pntra on the origin of Sriiddha (The ceremony con-
ducted on the anniversary of the death of a person by
his son). (Chapter 92, Anusasana Parva, M.B. ).
22) How Agni became a horse. There was once a precep-
tor named Aveda. He got a disciple named Uttanga.
One day Aveda left his asrama for a distant place
leaving his disciple in charge of the management of the
asrama. The preceptor was absent fora longtime and
his wife started making love to Uttaiiga. The dutiful
disciple strongly objected to this. When Uttanga com-
pleted his course of study under Aveda he enquired
what he should give to his preceptor. The preceptor
directed him to his wife. The wife who bore a grudge
against Uttanga resolved to tease him and said that
he should go to King Pausya and beg of him the
earrings worn by his wife. Uttanga started immediately
and getting the earrings was coming back when on
the way Taksaka wrested the ornament from him and
went and hid in the nether-world. Uttanga followed
Taksaka and there Agni in the form of a horse appear-
ed before him and asked Uttanga what he wanted.
He replied that he wanted to subdue all the serpents in
the nether-world. Agni then advised him to blow thro'
the nostrils of the horse. As he did so flames burst forth
from all the openings of the horse making the nether-
world hot and smoky. Taksaka was frightened and he
at once gave back the earrings to Uttaiiga. Uttanga
was again worried for he had very little time to carry the
earrings to the preceptor in time. Here again Agni helped
him by carrying him swiftly on his back to the asrama.
When the preceptor and his wife found that Uttanga
had carried out their wish they blessed him. (Chapter
3, Adi Parva, M.B.).
23) Agni becomes a messenger. Once there arose a mis-
understanding between Brhaspati and Sarhvarttaka,
sons of Angiras. Brhaspati went to devaloka as priest
while the other remained in the world as a mad saint.
At that time a King called Marutta invited Brhaspati to
officiate as priest for a yajna of his. But Brhaspati
refused to accept it. Narada saw Marutta in despair
and told him thus: "You go to Kasi (Benares) and
there at Puradvara place a dead body and wait there.
Sariivarttaka, Brhaspati's brother will come and repri-
mand you. Without minding his scoldings follow him
and request him to become the chief priest for your
yaga. He will then ask you who advised you to do
like this. Tell him that Narada did so and if he asks
where he could find Narada do tell him that Narada
is hiding inside Agni". Hearing this Marutta went to
Kasi and did all as directed. Sarhvartta agreed to be-
come the priest but wanted Marutta to bring some gold
from Kailasa before that. Marutta brought that also
and the yajna started. Brhaspati when he came to know
of all these developments became sorry for his refusal
first and decided to become the priest of Marutta for his
yaga. It was Agni who carried this message of consent
to King Marutta. Thus Marutta's yajna was performed
in a grand way. (Chapter 9, Asvamedha Parva, M.B.) .
24) Agni takes back the Gandiva. At the time of
Khandaya dahana (burning of Khandava forest) Agni
gave Arjuna the famous Gandiva bow which Varuna
had given him. After the great Mahabharata battle
Agni took back this bow from Arjuna. The Pandavas
at the fag end of their life started on a pilgrimage to
the south with their consort Pancali. Marching along
slowly they reached the shores of Aruna Samudra
(Aruna Ocean) . Arjuna had with him then the Gandiva
and also the arrow-case which never becomes empty.
When they reached the shores of the ocean Agni blocked
their way standing before them in the form of a huge
mountain and said, "O Arjuna I am god Agni. It was I
who gave this famous Gandiva bow to you. The bow
belongs to Varuna. So please throw it into the ocean
and proceed on your way". On hearing this Arjuna
threw both the bow and the arrow-case into the ocean
and continued the march. (Slokas 33 to 43, Chapter
1, Mahaprasthanika Parva, M.B. ).
25) Additional information about Agni, the God of fire.
1) SvahadevI, wife of Agni, gave birth to three sons,
named Daksinam, Garhapatyam and Ahavaniyam.
(Chapter 9, Devi Bhagavata) .
2) Agni, the God of fire, got three sons by his wife
SvahadevI named Piivaka, Pavamana and Suci. These
three sons had all together fortyfive sons. These forty-
five grandsons, three sons and Agni himself constitute
the fortynine Fires mentioned in the puranas (Ahgira-
sarh).
3) Nila, the monkey, is born of Agni. (Sarga 41,
Chapter Kiskiiidha, Ramayana).
4) Dhrstadyumna, the great archer, was born of Agni.
(Sloka 126, Chapter 67, Adi Parva, M.B.).
5) Subrahmanya was born as the son of Agni. (Chapter
225, Vana Parva, M.B.) .
6) Agni, the God of fire, loved all prajapatis like his
sons. (Chapter 85, Anusasana Parva, M.B.).
7) The sage, Bhrgu, was born from Agni. (Sloka 8,
Chapter 5, Adi Parva, M.B.) .
8) All Devatas are Agni himself. (Sloka 109, Chapter 85,
Anusasana Parva, M.B.) .
9) God Agni loved God Skanda more than anybody
else. (Chapter 226, Vana Parva, M.B.).
10) At the time when Sri Rama after killing Ravana
was putting Slta to a purity test by throwing her into the
, fire, Agni witnessed that Slta had done no wrong and
was pure and chaste as before. (Sloka 28, Chapter 201,
Vana Parva, M.B.) .
11) In the beginning Brahma created the universe.
There was no death then and the Earth became over-
crowded. Brahma got worried and he sent fire from his
body to burn all beings. The world was on the verge
of extinction when Lord Siva intervened and requested
Brahma to withdraw Agni and create the god of Death.
( Chapter 52, Drona Parva. M.B.).
12) Agni is one of the Asfa Vasus which are eight in
number. The others are : Apa, Dhruva, Soma, Dharma,
Anila, Pratyusa and Prabhasa. (Chapter 15, Visnu
Purana).
13) Suci, son of Agni, born of SvahadevI is Badavagni
himself. (Chapter 20, Agni Purana).
14) The God, Agni, uses a spear as his weapon and
the vehicle he uses is a goat. (Chapter 51, Agni Purana).
15) The sage, Agastya, converted the Visnu idol at the
Kuttalam temple into one of Siva and when people
around started an agitation Agastya sent forth flames
of fire through his eyes. (Asura Kanda of Skanda
Purana).
16) Agni was born to Pururavas as a son named Jata-
vedas. (Chapter 14, Navama Skandha of Bhagavata).
AGNI
15
AGNIHOTRA (M)
17) The Devas wanted help to clean their hands when
oblated materials stuck to their hands and Agni creat-
ed from water three sons named Ekata, Dvita and
Trita for this purpose. Of these Trita fell into a well
while drawing water. Seeing him fall the demons
closed the well but Trita broke the top and came out.
(Sukta 52, Anuvaka 10, Mandala 1 of Rgveda).
18) Once the earth looked like heaven because of the
innumerable celestial beings who came to earth in search
of Agni. (Sukta 65, Anuvaka 12, Mandala 1 of Rg-
veda) .
19) The Sun hands over his effulgence to Agni in the
evening and takes it back from him in the morning. (A
fact from Sruti — Sukta 71, Anuvaka 12, Mandala 1 of
Rgveda) .
20) For making fire for the sacrificial ceremony the
sages use two Arani sticks (These are two pieces of wood,
one upper and another lower, and fire is produced by
attrition) . It is believed that the sages get the strength
to produce fire from it through Vyana, one of the forms
ofVayu (air). So Rgveda describes Agni as the son of
Vayu. (Sukta 112/Anuvaka 16, Mandala 1).
21) In the times of the Rgveda Agni was worshipped
as a God. (Sukta 1, Anuvaka 1, Mandala 1, Rgveda).
22) Lord Siva entered into an elaborate and long
conjugal play for creating Subrahmanya. Hundred
years went by and still the preliminaries never ended.
The universe was on the verge of a collapse and so
the devas decided to send Agni to put a stop to this
libidinal play of Siva. But Agni was afraid of Siva and
therefore absconded and hid himself in the ocean. The
ocean became hot and the water-animals unable to
bear the increasing heat went and informed the devas of
Agni's hiding place. Agni cursed them all saying that all
of them would go dumb. He then went to the Mandara
mountain in the shape of an owl and hid there. But the
devas went there also and picked him up. Agni then by
his terrible heat stimulated Siva into action. Siva
threw his semen into Agni andT Agni poured it into
Gaiiga and Ganga delivered a child which later on be-
came Subrahmanya. (Tarariga 6, Lavanakalambaka
of Kathasaritsagara) .
26) Conclusion. Agni stands next to Indra in impor-
tance in the Vedas. Because Agni was indispensable for
yagas the care of Agni became very important. Accord-
ing to the Rgveda the birth of Agni is different. Born
of the clouds Agni reaches the earth as lightning. Then
Agni forsakes its form and becomes invisible. It was
Matarisva who gave form to Agni and gave him to the
Bhrgu family. From that day onwards it became
possible to produce fire and the Rgveda describes how
Agni is produced by sages by the use of Arani sticks.
The main job of Agni is to receive the oblations from
devas when they conduct yagas.
27) Synonyms of Agni.
Agnirvaisvanaro' Vahnih
Vitihotro Dhananjayah
Krpi tayonir j valano
Jatavedastanunapat
Barhissusma Krsnavartma
Sociskesah Usarbhudhah
Asrayaso Brhadbhanuh
Krsanuh Pavako'nalah
Rohitasvo Vayusakhah
Sikhavanasusuksanih
Hiranyaretah hutabhuk
Dahano Havyavahanah
Saptarcirdamunah Sukra-
Scitrabhanurvibhavasuh
Sucirappittamaurvastu
Badavo Badavanalah
Vahnerdvayorj val akila-
Varcirhetih sikha striyam
Trisu sphuliiigognikanah
Ksantapah Sajvarah samau
Ulkasyannirgata jvala
Bhutir Bhasita Bhasmam
Ksaro raksa. ca davastu
Davo vanahutasanah.
(Amarakosa)
The synonyms:
1) Agni, Vaisvanarah, Vahnih, Vitihotra, Dhanafijaya,
Krpitayoni, Jvalana, Jatavedas, Tanunapat, Barhis,
Susma, Krsnavartma, Sociskesa, Usarbhudha, Asra-
yasa, Brhadbhanu, KpSanu, Pavaka, Anala, Rohitasva,
Vayusakha, Sikhavan, Asusuksani, Hiranyaretas, Huta-
bhuk, Banana, Havyavahana, Saptarcis, Damuna,
Sukra, Citrabhanu, Vibhavasu, Suci, Appitta.
2) Badavagni : Aurva, Badava, Badavanala.
3) Agnijvala: Jvala, Kila, Arcis, Heti, Sikha. (Flame)
4) Sparks : Sphuliriga, Agnikana.
5) Heat : Santapa, Sajvara.
6) Firebrand : Ulka.
7) Ashes: Bhuti, Bhasita, Bhasma, Ksara, Raksa.
8) Wild-fire : Dava, Dava, Vanahutasana.
AGNIBAHU. A son of the first Manu.
AGNIDATTA. See under the word Devadatta.
AGNIDATTA. (See under GWASARMA).
AGNIDHARA TIRTHA. This is the name of a sacred
place near Gautamavana. (See Sloka 146, Chapter 84,
Vana Parva, M.B.) .
AGNlDHRA (AGNlDDHRA).
1. Genealogy. Descended from Visnu thus : Visnu-
Brahma-Marici-Kasyapa- Vivasvan - Vaivasvatamanu-
Priyavrata-Agnidhra.
2. Birth. Priyavrata, son of Vaivasvatamanu, married
Barhismati, daughter of Visvakarma. Agnldhra was one
of their ten sons. The other nine sons were : Idhma-
jihva, Yajnabahu, Mahavlra, Hiranyaretas, Ghrta-
prstha, Sava, Medhatithi, Vitihotra and Kavi. A
daughter also was born to Priyavrata and Barhismati
named Orjjasvatl. Sukra married her and Devayam
was their daughter.
3) Married life. Agnldhra married a nymph named
Purvacitti. They had nine children : Nabhi, Kirh-
purusa, Hari, Ilavrata, Ramyaka, Hirancaya, Kuru,
Bhadrasva, and Ketumala. It was from this Kuru that
the Kuru Varhsa began.
4) Other incidents. (1) Agnldhra ruled over Jambu-
dvipa for a long time. (Devi Bhagavata, SkandhaS).
(2) While he was the ruler of Jambudvlpa Agnldhra
once went into a cave and did hard tapas there with-
out eating any food. Brahma then sent a beautiful
nymph (Apsara maiden) to him to tempt him and
thwart his tapas. Agnldhra fell a victim to the tempta-
tion. His penance was shaken by that nymph named
Vipracitti. He married her. (Bhagavata, Skandha 5,
Chapter 2).
AGNIHOTRA(M). This is a sacrifice offered to Agni-
deva. This has two parts, nitya and Kamya.
ACN1KKTU
\ti\llsl.ir. A demon (R&ksasa) who was a clOM
.,,1 .,,,,1 ,,|.r.n. i .,1 K.iv.nui K.iin.i kill.d liiin in
,|,, ,| In , ballle willi Havana.
\i.Mki\i \K \ \n . puhei ..i i ...id Subrahmanya,
AUMI.OlsV 0,,e ol Ilir devalokas situated oil Ihe
lummit oi Mount M.ili.uiK-m. The.-- .or .. Fev .>ih--r
,1, \.ilokas on ill. .inn inouniam. Tin \ kit : I i"l I
lok.i. Yamaloka, Sivaloka or K.nl.isa, Saiyaloka and
Devi I '.I i
\i ,\l \l \\ Name ol ODQ Aimi.
ACMMI I K \ I h, lui ..... K.ihde,.'. I'l.iy, Mala
vika.'Min.ina. Mi- u... a Muf, "I ill-- Sum-,.! dvn
and Ilir son ..I I'nssanniia. Kfilidasa' pla) d.-.ils with
il,, ,,,.,,, i ., .,- ,i Malavika and ALMiiimna.
\i.\l\IUKII \ \n Va.ra.
| i ||,. „ ,1. ,1 I. oi, i \ i .nil in tins
Oltlei x. ,,, Hi. ilnn. i -M.iii. i- Kasyapa -Smapadma-
Agiiininkh.i.
Until. Surap.idm.'. married Maya's daughter and
Aniinuukli.i was I' n1" as their son. In ilu- li.uil. IH-I
WITH ill. .1 .1 .n-,d .i.ni.i.. ill-' latter ueie d- I aled .in-1
,„,,.,,! ||,, m ought li.'ll' i ni I'.U.il.i |,lhe IHW.T world) .
ls.i-.\apa m.niied his danv.hlcr. Sin. r. i. Tliev li.i.l \X
children ; the] wew : Surapadma, Smiink.i. Sunii.,
v.ikir.i. r.n.iUasilia, Comnkli.i. .ind Aj.mmkhi. Suia-
padiu.i in. ii i H -d Maya's daughter. Agnimukhl wai <>m-
ol' tin -n lour sons, llic oilier llucc beim; ithann ;,>|,,i,
\ .. H. il>. dm .ind Ilirama. iSk.nula I'niana, Asura-
In llu- Sk.ind.i I'm. in. i 111, -iv i, .1 vi\id descrip-
ti-iii of lh<' v.di.inl \v.i\ in \vliii-li .\:',iiiiiinkli
in III.- bank- between tin- dcv. is .in.l .r HI.,
\(.\ll'\. Sou ol a llrahniin n. nil. -d V'.d.inidlii. On 6
IIM g.iudli.iiN.i in .o.l, us n.inu-d I'ramodiiii, Sir .d.i.
Susv.ira, Snl n. i .ind C.uulriku I'rll in 1-ivr with him
.nul ii-ipu-st.-il him to marry tlu-m. Ucin^ a strict
Hi. ilnn n .111:1 V,m|>.i Was olli-udi-d li\ lliis ic.|n.-sl .nul
soli, •ciii Mil il» in .ind linncd tin-in into lirnds. Veda-'
iiidln |>ili. d tin -in and souidn ill.- a.K tee »l iag« l.»iua:..i
as to hou ili.iM- iinlorlunati- maidens could In- ivd-vnit d
lioiu ilu- curMi \.i-ording to I ad\ i. -• the
li\, in. lid, us li.itheil in llu- I'oK lake ol l'i a\ .i|;alirlha
Hlld regained their .ni;;in.il i'orins. Then .ilieyin-; llic
inslnu lions -,l sai--e l.oiu.isa Ai;nipa married all these
h\e j'.indh.nx.i maidens. (Chapters I'2H and 129,
Ull.ii ikh.i ,l.i. r.ulin.i I'm. in. 0.
AGNIPRAVBSAfM). Batenng iin-- in the Ynddh.i-
k.nul.i ol the K.nn.u i.ia, \ .ilmiki has deserihed Sit.Vs
eui, rin.n and standinii; in lire (Agnipravelam) as a
ie-,i ol hei purity. Though R.nn.i recovered Sita I'roui
R.i\aiia. he \\anted to accept her as his wile only alter
her pm it\ had lieen I, .ted and proved,. So In-decided to
h-si her 1>\ lue l v- Ivs.ina). Sil.i shed tears at th<-
ilionxhl thai her luisliand donliled her .h.isin\.
Laksmana. ai Kama's hiddi; le a pyre. SH.I
jumped into il alter | ,-.i\ iu>-, to die gods. She remained
me., orehed liy the lire .Mid Rftma gladly received her
on, e more as his \\ il'c.
,\(;\ir
. Atacredplace(Pur>y«
011 the banks of llic river Narmada. Main scholars
idenuK this uith the pl.t,,- MahcSvaram. (Sloka i'..
( h.ipter I i, Annsas.ui.i 1'arva, M.B.) .
l'l K U \ M
I Gfiifinl infoiniiitioii. This is one ol the eighteen
I'm. in. i. a-eiilud U> Vyftsa. It is believed that this
Pnrana \ iall\ SMVCII oi.illx ,asad\iee) by .\mii-
16 AGNISOMA (S)
di-v.i to many lagCI, -lev.i . and Saj;e Vasisjlia. It is a
VU( e pn-li, n-.ive \vorkili.ihii", \\ilh , ver\- subject of
inip-ii Ian- e. To ;M\e a i ,-p\ ol [his book lo a good
Ilialimin on ilu I nil Moon day in the month of
Mai:;.- Sirsa is suppo-.i-d lo be a hi;;hly \-irluous and
in, i ilorious d, . ,1
2) Cunlnih. Tin-, large I'm.ii.ia consists ol' about 420
chapters, h -I, .il. in dei.nl with ihe following subjects:
The Datfvatirai ol .\l.ih.i\iM.m ; K.'n ; Mah.i-
bhaiaia; i nl, -. and iiijunelions re la I int.; lo the worship ol
various godi (devapQj&vidhis) ; in.'.t.illaiion of idols in
temples (devat&pratlltha); S\-aouamanlr.is ; aslrol..
an •liileeliire and s- iilplnn- ; Aynrv.di ; \i: .n.l\.i
(treatment ol poison'; li-om Snak, iiiie ,-le.) ; ihe princi-
ples of die drama (N.il.ikal and ol her allied arls ;
• 'i ipeei Ii and .ill alaml. MM . m general ; and
phy.siolony of the human bodv. All these
trealed in a detailed and ifi inner.
AGNll'UK^A. A KiiiK of ihe Solar dynasty (Surya-
\ .'lii-'.al .
I i ' .\;;nipm n.i \vas d.-s, ended liom N'isnu
in the lollouin : lirahm.t - Mariei - Rasyapa-
Vivasvan - VaiVASVatamanU • Iksvaku-Yikuksi - Sas.ida-
l'ui.iii|: i K iknlsih.i. \iunas - lYlliiil.V'.van-l'ra.sen.ijil-
Yuvaniivan - Mandliala - I'uriikuisa - 'J'ra.sadasyu-
Anaranya - AryaivS Vt umanas-Sutanva-Traiyyaru^a-
Sai\ a\ raia - Tri-'..n'iku I l.i;-r'.e.iudra - Koliii.is\ a- 1 larila-
(lurtcil- Snd,-\ a-lih.n nka-H.ihuka - Sa , .in.nijas-
Aiiisimi in I )il!|> i l!li.i".iraih,i Srul .iii.:da-Sindlind\ ipa-
Ayulayus-Riupai na - Sar\'.ikam.i -Siid.i.ma - Milra-
s.ikha-Kahn.i Lp&ds A-'mak.i - Mfdaka-Kh >
l)ii-.-,li.<b.iliii K.ndin \ja - I) i-'.aralh.i -Sri Ram. .
Adili-Nisadha-Nahhas-l'iindanka-K.:.;, -madhauv.-. -I '.
lllka - K ksa - I'.n'ix .Ura - U ilaA'nui . -h.i-
Kli.iH.ina - N'idhrii - 1 liraiu an ibha - I'usya- Dhriiva -
Sudaiiana - Agnipurna. A^nipurna had l\\-o deseen-
d.mls Sij;lira and Maru and with ihein th.
\ .nil- a came lo aj^ end.
ACNISAMUHAN A. A Ki,,- ofthe Solar dynaity.
(.'<-/(,-<j/i).i.M-. \'isnu-l5rahm.. M.nui Is i- yapa-N iva.sv.1n -
Vaivasvatamanu - Iksvaku - Niini-Janaka - Nan-b.
dliaiia-Snkeln l>e\. iiai.' Hrhaddhria - Mah.ivira-1 )hrti-
Ki-ln-I l.n\ as\a Ni.n n-l'iatisN aka - Kraluralha - 1>. \.<
midlia-\'idhrta-Mah.idhrti-Krliraia-Mah.i:oni i-S\arna-
romaprastharoma • Snad!i\aja - Knrndluaja - Dliarma-
dhvaja - 1st ladhx aja - liliauum.in Sakr id\ umna-Suci-
N'anadhvaja - Urjjakclu - Aja-Kunijit - Arislaiiemi-
Krtayils-Supru-;vaka-(;iii-ar.uha-K.sem.ipi - I lomaialha-
Satyaratha-Gurunandana-Upagupu \-Miis.n i>l>l,
There au- no oilier rel'eivnees to this Isini; ol' the S ilar
dynaslN in the I'm-'mas.
\IINISAR\I A. (Sec ihe won! \ IDYUDDYOTA) .
AdNlSIKHA. Father of Varanu i. He is also known by
the name Somad.uta. (Kathisaritslgara-Kath&pltha-
lambaka-l'aran.va I. See also llie wotd (U^' \\'AI< \'
(\ONlSlRATlRTOA, A holy place on liu- plains ofthe
river, N'amuna. At ;jmi;.'s brolher, Sahade\a, pcrlonni-il
i \.i '..i .11 I In; plaee. , M.l> . X'ana I'arva, ChaptCl 90).
\t;.MSOMA. A deity born of the imii>ii ol' two devas,
Aj;iiideva and Somadeva. lie is one ol' the .lev. is who
receive the havis (oblations) poured into the sacrificial
lire in a homa.
AGNISOMA(S). A>j;ni and Soina. Ai;ni had Iwo sons
by llis third wile Hhanu ^aN > , ailed Nisal. They were
AGNISAUGA(M)
17 AIIALYAllRADA(M)
Agni and Soma. These two sons were collectively called
Agniioni
AGNlSAUCA(M), A cloak witli magical propertied
given lo .Nala by ilic serpent, Karko(aka. After .separat-
ing himself from Damayanti, Nala was wandering in
the lorrsl. Then he was bitten by (lie poisonous serpcnl,
Karkolaka. 'I hi- deformed Nala beyond rec ognil ion.
'I'lien ihe lerpenl r-ave him this shawl (Agnisaura) .
Anyliody who wore thai clo;'k would regain his original
lot in and colour. I Ka I ha1, at i l>..vai a-Alankaravali-lain-
baka-Taranga 6).
AGNI8THALI. (See the word PURtJRAVAS),
A(;,\TSTIIAMBilA(M) A mantra (hat will reduce
ihe burning powi I of Agni.
AGrN'ISTOMA. (See AGNISTU).
AGNISTU. (AGNI9TOMA).
\) Genealogy, \ >• .< > ndcd from Vi$nu in this order: —
Vi:;nn-Svayambhuvamanu - Uttanapada-Dhruva-Srsti-
Ripu-Caksusamanu-Agnistu.
2) Ilirth. '1'en good sons were born to Manu by his wife,
Nadvala a-id Agnistu was one of them. The otln r nine
sons were: Oru, Puru, Satadyumna, Tapasvi, Satyavak,
Kavi, Aliratra, Sudyumna and Atimanyu. (Agni
Purana, Chapter 18) .
AGNISVATTA. One of the seven Pi trs. 'lln other six
Pitrs arc : Vairaja, Garhapatya, Somapa, Eka6r»ga,
Caturveda and Kala. (M.B., Sabha Parva, Chapter 1 1 ,
Verses 44, 45 and 46).
AGNIVKSA. A Sage. He was the preceptor of Drona
and Drupada. It is believed that he learned archery
and the military arts from Sage Agastya. Drona had
the greatest respect for this guru, Agnivcia. He
was a master in the use of all weapons. There are refer-
ences to this in Chapter 139, Adi Parva of the Maha-
bharata.
AGRAHA. The name of an Agni, a son of the Agni
named lilianu. Bhanu married Supraja, daughter of
the sun and Agraha was one of the six children born to
them. In the Caturmasikayajfia Agraha receives eight
kinds of havis (Oblations) . ( M.B., Vana Parva,
Chapter 221).
AGRAfcJI. The name of an Agni. He was the fifth son
of the Agni named Bhanu and his wife, Nisadevi.
(M.B., Vana Parva, Chapter 221,Slokas 15 to 22).
AGRASANDHANl. The name of the book which Yama
'the God of Death — Kala) keeps in which all the
virtuous and sinful actions of men arc recorded.
AGRAYAtfl. One of the hundred sons of Dhrtarastra. He
is also known by the name, Anuyayl. (M.B., Adi Parva,
Chapter 116, Verse 11).
AHA I. One of the astavasus. His father was Dharma
and mother, Ratidcvi. (M.B., Adi Parva, Slokas 1 7 to
20, Chapter 66).
AHA II (AIIAIJ). A sacred pond. If one bathes in it he
will go to the land of the Sun. (M.B., Vana Parva,
Sloka 100, Chapter 83).
AHA III. One born of the dynasty of demons (asura-
vamSa). (Sec under Heti, the genealogy chart of the
demon dynasty).
AHARA. A son born of Danu to Kasyapa. (M.B., Adi
Parva, Sloka 25, Chapter 65).
AHALYA. Turned into stone by the curse of her hus-
band, Gautama. Ahalya was a princess of the Puru
dynasty.
1) Genealogy. Descended in order Iroin Vi:.:nu a:, follows:
Krahma-Atri-Candia-Kiidha - I'm uravas-Ayns-Nah'
Yayati-Purn-.Janam< j»ya - IVarinva • I'lavira-iNaniasyn-
Vllabhaya - Sundu - Uahuvidha - Sam/. Hi - Kahovadi-
Kaudra^va-iVlalin.ua-Saniinodlia - Dufyantfl Kli.irata-
IJrhalkselra-Ilasii-Ajainidha-i\ila-.Sanli-Sii:'.anli-l'nMija-
Arka-Bharinya''.va-r,iin ala-Mudgala- Ahalya.
2) How Ahalya got a curse and became a ttotie. The ;,ioiy
of how Ahalya was cursed by her hir.band, <ianlania,
and was Inrned inlo a ftOtie i:. lolil in dild M Q(
in (lilli-renl |.ui.ina',. 'I he Inflowing is ihe veision in llie
Valrnlki Ramayana. When Vi:',vainilia wa:, lal n ;•, bai I.
Rama and l.aksinai.ia liom ih, fore* lo ihe pala- . »l
Janaka they came across an .TSrarna on (heir way. Giving
delails about that asraina Vi:'.vainilra lold lh> |irmce»
thus : "This is ihe ai'rarnawhere the sage, Gautama, was
living with his wile, Ahalyfi. Indra fell in love with the
beautiful Ahalya and while the sage wa:. OUI lor bathing
Indra entered tl. la in (In I ol the sage
himself and took bed with her. But before Indra could
get out Gautama himself came to tin a::/ama arid en-
raged at what he saw, cursed them both. India w.
lose his testicles and Ahalya was to turn inlo a stone.
But taking pity on her the sage declared that she would
take her original form the moment Rama of trcta yuga
came to that place and touched the MOD. by hi , foot.
Testiclclcss Indra went to devaloka and there his friends
feeling sorry for him, substituted a goat's testicle and
got him to normal." While VirfvSmitra was talking to
the princes, Sri Rama's foot touched the stone and Ahalya
stood up in all beauty. Ahalya and Gautama lived in
the same asrama again for another long period.
In Kathasaritsagara this story is told in a slightly diffe-
rent yet more interesting way. As soon as Gautama
entered the asrama Indra turned himself into- a cat.
Angrily the sage fjue;,tioned Ahalya, "who was standing
here when I came in ':'" Ahalya replied, "M.'.o ihiyo khu
majjara" (Ksah sthitah khalu marjjarah). It was a cat
which was standing there. Here Ahalya used a pun on
the word 'majjara' and tried lo be hone.si. 'Majjara' is
the Prakrit form of the word 'marjjarah' which means cat.
But 'majjara' has another meaning also, (ma — mine
jara- lover i.e. majjara -my lover). So Ahalya did not
lie to her husband. (Kathasaritsagara, Lavanakalam-
baka).
3) How Ahalya happened to bring u/j Ihe mighty monkeys, Bali
and Sugriva. Once Aruna, the charioteer of SQrya (the
Sun) went to devaloka to sec the dance of the celestial
maidens there. Since there was no admission to the <!:•
for men Aruna disguised himself as Amu
admission; seeing the beautiful form of ArunidevI Indra
fell in love with her and that night a child was born to
Indra by her. On the advice of Indra ArunidevI took the
child to Ahalya before daybreak and left it there to be
looked after by her. It was this child which later on
became the famous Bali.
Aruna went a bit late that morning to his master, the
Sun. The latter wanted an explanation and Aruna told
him what had happened. The Sun then asked Aruna to
become ArunidevI again and seeing ihe enchanting figure
the Sun also got a child of her. Tin , < hild also was taken
to Ahalya and it was this child ihai lai< r on beramc the
famous Sugriva.
AHALYAlIRADA(M). A sacred pond in the tapovana
AHARA
18
AIRAVATA I
(precincts of an asrama) of Gautama Rsi. It is believed
that one would go to heaven if one bathes in it.
A1IARA. A son born of Danu to Kasyapa. (M.B., Adi
Parva, Sloka 25, Chapter 65).
AHICCHATRA. This was the capital of the stete Ahi-
rchatra which Drona got from Drupada, the King of
Pancala.
AHICCHATRA (M). A state under the sovereignty of
King Pancala. On the completion of his studies under
Drona Arjuna brought before his preceptor King Dru-
pada as a captive in discharge of the duty he owed to
him as his master. Drupada then gave the state_ of
Ahicchatra to Drona and got hi.s release. (M.B., Adi
Parva, Slokas 73 to '76, Chapter 137).
AHIldSA. Non-injury. There are opinions both in favour
of and against Ahimsa in the puranas. Sukracarya ex-
tol.' the importance of Ahimsa to the asuras (demons)
thus :
Bho ! Devaripavah satyam
Bravlmi bhavatam hitam
Ahimsa paramo dharmo
Hantavya hyatatayinah
Dvijairbhogaratairvede
Dai Si tarn himsanam pasoh
Jihvasvadaparaih Kama —
Mahimsaiva para mata.
"Oh, foes of the devas, I shall tell you the truth which is
good for you. Non-injury to any living being is the most
righteous thing. Do not molest even those who come to
kill you. Even that act would be 'hirhsa' (injury). It
was those brahmins who were attached to worldly plea-
sures and addicted to overeating that enjoined in the
Vedas that hirhsa is permissible for yagas." (Devi Bhaga-
vata, Skanda 4). Markandeya Muni (sage) says thus :
"Why should I mind the innumerable killings going on
unnoticed in this world full of life. People of old speak
very sacredly about Ahirhsa. But O best of brahmins,
who can live in this world without injury to another
life ?" (M.B., Aranya Parva, Slokas 32 & 33, Chapter
208).
AHIRATHA. A King of the Puru dynasty. (See under
Puiu vamsa).
AHIRBUDHNYA. One of the sons of Visvakarma. Five
sons and one daughter were born to Visvakarma of his
wife Surabhi. They were Ajaikapat, Ahirbudhnya,
Tvasfa, Rudra, Barhismati and Samjna. (See under
genealogy of Visvakarma).
AHITA. A river of ancient Bharata. (M.B., Bhisma Parva,
Sloka 21, Chapter 9).
AHORATRA(M). (See under Kalamana).
AHOVIRA. A sage who adhered strictly to the injunctions
associated with the Yanaprastha stage of life. (M.B.,
Sand Paiva, Sloka 17, Chapter 144).
AI ($). This diphthong means a female sage (yogini)
according to the Agni Purana (Chapter 348 of Agni
Purana).
AIKSVAKI. Wife of Suhotra who was a son of Emperor,
Bhumanyu. Suhotra had three sons by Aiksvaki. They
were Ajamldha, Sumldha and Purumidha. (See Chapter
94 of Adi Parva of the M.B.).
AILA I. Son of Ila; Pururavas. (See under Ila).
AILA II. A member of the court of Yamaraja. (Sec £loka
16, Chapter 8, Sabha Parva, M.B.). In Sloka 65, Chap-
ter 115 of Anusasana Parva, it is said that he never ate
non-vegetarian food in his life.
AINDAVA. (See paragraph 13 under the word
BRAHMA).
AIRAVATA I. A large elephant, son of Iravatl.
1 ) Genealogy. Descended from Visnu in this order :• —
Visnu - Brahma - Kaiyapa - Bhadramata-Iravatl-Aira-
vata. Kasyapa married Daksa's daughter, Krodhavasa
who bore him ten daughters. They were : Mrgi, Mrga-
manda, Harl, Bhadramata, Matarigl, Sarduli, Sveta,
Surabhi, Sarasa and Kadru. Of these Bhadramata had
a daughter named IravaiT and Airavata was her son.
Airavata was not human in shape; he was a large ele-
phant. (See Sarga 14, Aranyakanda, Ramayana).
2) Indra? s Vahana. I ndra made Airavata his conveyance
(vahana). Indra was Kaiyapa's son by Aditi. Airavata
also was descended from Kasyapa. So Indra took
Airavata as his vahana.
3) Airavata caused the churning of the ocean of Milk. There
is a story of how Airavata was responsible for the churn-
ing of the milk-ocean (Ksirabdhi-mathanam). Once
some maidens of devaloka presented a garland of flowers
to sage Durvasas. When Durvasas visited Indra's court
he gave that garland to Indra. Indra put it on the tusks
of his vahana, Airavata. The fragrance of the flowers
attracted a swarm of bees which became an intolerable
nuisance to Airavata. So Airavata tore the garland off
his tusks and hurled it away. When Durvasas heard
this, he took it as an insult. In his anger he cursed all the
gods — the curse was that all gods should become subject
to old age and the decrepitude and infirmities of old age.
But though Durvasas cursed the gods, he also prescribed
a remedy. The gods could redeem themselves from the
curse by drinking Amrtam obtained from the ocean of
Milk (Mahavisnu lies on the serpent, Sesa on this ocean).
The curse began to operate and the gods lost their peren-
nial youth. The gods then befriended the Asuras and
with their help they churned the ocean of Milk. They
got the nectar (Amrtam), drank it and regained their
youth. (See under the word AMRTAM).
4) There is another story about Airavata — A story of
. how he also rose out of the ocean of Milk. It is said that
when the devas and asuras churned the ocean of Milk,
Airavata also came up along with the other good things.
This story is narrated in the 18th Chapter of Adi Parva
of the Mahabharata. The explanation given is that when
Durvasas cursed the gods, Airavata was oppressed with
a sense of guilt because he was responsible for the curse.
So he took refuge in the ocean of Milk and there started
propitiating Mahavisnu. There is however no warrant
for such an explanation in the puranas. But the expla-
nation sounds plausible because it explains the absence
of Airavata during the interval between Durvasas's
curse and the churning of the sea. Air?.vata is represented
as a white elephant. It is probable that he became white
after his long residence in the ocean of Milk. This lends
some additional plausibility to the above explanation.
5) Airavata, the Lord of the elephant. In the Visnu Purana
we are told how Airavata was made the chief of all ele-
phants. When the Maharsis had crowned Prthu as the
sovereign King, Brahma gave new posts of honour to
many of the devas. He made SOMA (Moon) the lord
of the Stars and Planets, of Brahmins, Yajfias and herbs.
Kubera was made the overlord of all Kings; Varuna
was made the master of the seas and all water; Visnu,
the lord of the Adityas and Pavaka (Fire) the lord of
AIRAVATA II 19
the Vasus. Along with these Brahma made Airavata the
lord of all elephants. (Chapter 22, Visnu Purana).
6 ) The breaking of Airavata' s tusks. There is a story oi'how
the tusks of Airavata were broken narrated in the Asura-
kanda of Skanda Purana. Once an asura (demon)
named Surapadma attacked devaloka. A fierce battle
ensued between the gods and asuras. In the course of
this battle, Jayanta, Indra's son, was hit by an arrow
and at once he fell dead. Enraged by this Airavata
rushed at Surapadma's chariot and shattered it to
pieces. Airavata then attacked Surapadma who broke his
tusks and hurled him down to the earth. Airavata lay
paralysed for a long time; then he got up, retired to a
forest arid prayed to Lord Siva. With the grace of Siva
Airavata regained his lost tusks and was able to return
to devaloka.
7) Other details about Airavata. (1) There is a belief
that Airavata is one of the eight elephants guarding the
eight zones of the universe. These eight elephants are
called the Astadiggajas. Airavata is supposed to guard
the eastern zone. (Chapter 66, Adi Parva, Maha-
bharata ) .
(2 ) Airavata and three other diggajas are supposed to
reside in Puskara Island. (Chapter 12, Bhisma Parva,
M.B.).
AIRAVATA II. Name of a serpent born to Kasyapa and
his wife Kadru. This is mentioned in Sloka 5, Chapter
35, Adi Parva of the Mahabharata. Arjuna's father-in-
law and Ulupi's father, Kauravya belonged to the family
of this serpent. (See Sloka 18, Chapter 213, Adi
Parva ) .
AIRAVATA. An asura who was killed by Sri Krsna.
(See Chapter 38, Sabha Parva, Mahabharata).
AIRAVATAGHATTA. Name of a place near the sea-
shore, lying to the north of the mountain, Srtigavan.
(See Sloka 37, Chapter 6, Bhisma Parva).
AISlKAM. Name of a small division of a parva of the
Mahabharata. (See under Mahabharata).
AITAREYA I. A great scholar with profound knowledge
of the Vedas. Being a non-brahmin he was not able to
learn the Vedas from a guru. In spite of this handicap
he acquired considerable scholarship and wrote a learned
commentary on the Rgveda. This commentary ranks
high among the various commentaries on the Vedas.
AITAREYA II. Son of Sage, Manduki by his first wife,
Itara. Being the son of Itara he came to be called Aita-
reya. As a boy he was very pious and used to chant the
mantra "Namo Bhagavate Vasudevaya" frequently. But
he was a shy and silent boy and his father mistook his
silence to be a sign of stupidity. Dissatisfied with him and
being desirous of having learned sons, Manduki married
another woman named Piriga and had four sons by her
who all became very learned. Once Itara called her
son and told him that his father regarded him as an
unworthy son and was often twitting her using insulting
words for having given birth to so unworthy a son. She
then told him of her resolve to sacrifice her life. Aita-
reya then made an enlightening discourse to her and
dissuaded her from her determination to commit suicide.
Some time later Lord Visnu appeared before them and
blessed the mother and son. On the advice of Visnu
Aitareya participated in the yajna conducted by Hari-
AJAIKAPAT II
medhya at Kotitirtha and there he made a learned
speech on the Vedas. Harimedhya was so pleased with
him that he gave his daughter in marriage to him.
(See Skanda Purana, Chapters 1, 2 and 42).
AJA I. A king of the Solar dynasty.
1) Genealogy. PVom Visnu were descended in order:
Brahma, Marici-Kasyapa-Vivasvan - Vaivasvata - Iks-
vaku-Vikuksi - Sa^ada - Puranjaya - Kukutstha -Anenas-
PrthulaJva - Prasenajit - YuvanaSva - Mandhata - Puru-
kutsa-Trasadasyu - Anaranya - AryasVa - Vasumanas-
Sudhanva - Traiyaruna - Satyavrata - TrisaiVku - Haris'-
candra - Rohitasva - Harita - Cuncu - Sudeva - Bharuka-
Bahuka - Sagara - Asamanjas - Arhsuman - Dilipa -
Bhaglratha - Srutanabha - Sindhudvlpa - Ayutayus -
Rtuparna - Sarvakama - Sudasana - Mitrasakha - Kal-
masapada - Axmaka - Mulaka - Dilipa - Dirghabahu -
Raghu - Aja - Aja's son Dasaratha-Dasaratha's son, Sri
Rama.
M.B., Anu::asana Parva, Chapter 115, Verse 75 says that
Aja never used to take meat.
AJA II. Among the different kinds of Rsis mentioned by
Yudhisthira, we find a class of Rsis called Ajas. (M.B.,
Santi Parva, Chapter 26). These Ajas had attained
Heaven by Svadhyaya (self discipline) alone.
AJA III. King Jahnu had a son named Aja. Uuka was
the son of this Aja. King Ugika prayed to Indra for a
son. Indra himself was born as the son of IKika assum-
ing the name Gadhi. Satyavati was born as the daughter
of Gadhi. She was married to Rcika. Para:'urama's
father, Jamadagni was the son of Rcika. (M.B., Sand
Parva, Chapter 49).
AJA IV. By the grace of Siva Surabhl was able to purify
herself by penance. She then gave birth to Aja, Ekapat,
Ahirbudhnya, Tvasta and Rudra . (Agni Purana, Chap-
ter 18).
AJA V. In the first Manvantara* Svayambhuva, in the
second Manvantara Svarocisa and in the third Manv-
antara Uttama, were Manus. To the third Manu,
Uttama, were born as sons Aja, Para:'u, Dipta and
others. (Visnu Purana, Part 3, Chapter 1).
Besides the above, the term Aja has been used to mean
Surya, Siva, Brahma, Visnu, Sri Krsna and Bija (seed).
AJAGAVA. Ajagava is a bow made of the horns of a
goat and a cow. Brahmins tormented the right hand of
the King Vena. From it the brilliant Prthu who shone
brightly like the God Agni, appeared as the son of Vena.
At that time the very first Ajagava bow, divine arrows
and armours dropped from the sky. (Visnu Purana,
Part I, Chapter 13).
AJAIKAPAT I. He was one of the eleven Rudras, who
were born to Sthanudeva, the son of Brahma. The eleven
Rudras are : —
1 . Mrgavyadha 7. Dahana
2- Nirrti 8. I^vara
3. Ahirbudhnya 9. Kapali
4. Pinaki 10. Bharga
5. Sarpa 11. Sthanu.
6. Ajaikapat
(M.B., Adi Parva, Chapter 66, Verse 2).**
AJAIKAPAT II. Among the sons of Vi;'vakarma, we
find one Ajaikapat. Brahma created Vi:',vakarma.
Vi-svakarma had four sons — Ajaikapat, Ahirbudhnya,
* One Manvantara is a period equal to 4,32o,ojo human years or equal to i/4th day of Brahma.
*:* The names of the Eleven Rudras given in the Visnu Purana, Part I, Chapter 5 are: Hara, Bahurupa, Tryambaka, Aparajita,
Vrsakapi, Sambhu, Kapardi, Raivata, Mrgavyadha, Sarva, Kapali. A total number of 100 Rudras are mentioned in the Puranas.
AJAKA
20
AJARA
asta and Rudra. (Visnu Purana, Part I, Chapter 15 ) .
This Ajaikap.u is one of those who are in-charge of
preserving all the gold in this world. (M.B., Udyoga
Parva, Chapter 114, Verse 4).
AJAKA. An Asura.
Birth. Ka'.yapa was born the son of Marici, son of
Brahma. Ka-'.yapa married Danu, one of the daughters
of Daksa and had two sons by her. They were Ajaka
and Vrsaparva. (M.B., Adi Parva, Chapter 65, Verse
24; Chapter 67, Verse 16).
AJAKASVA. A king of the Puru Vamsa. The mighty
Jahnu was born to Ajamldha by his wife Kesini. Two
sons, Ajakasva and BalakasVa were born to Jahnu.
Kusika is the son of Balakasva. Kusika is the grand-
father of ViSvamitra. For genealogy see Puru Vamia.
(Agni Purana, Chapter 278).
AJAMlDHA I. A famous king of the Puru Vamsa.
1) Genealogy. Descended from Visnu in this order: —
Brahma - Atri - Candra - Budha - Pururavas - Ayus -
Nahusa - Yayati - Puru - Janamejaya - Pracinva-Mana-
syu - Vltabhaya - Sundu - Bahuvidha - Samyati - Raho-
vadi - Bhadras"va - Matmara - Santurodha - Dusyanta -
Bharata-Brhatksetra-Hasti-Ajamidha.
2) Birth. Several dynasties like Yadu Vamsa, Puru
Varh;;a etc. take their origin from Yayati. Dusyanta be-
longs to that dynasty. King Bharata was born as Dus-
yanta's son by Sakuntala. Suhotra - Suhota - Gaya -
Gardda-Suketu and Brhatksetra were Bharata's sons.
Bfhatksetra had four children, who were : Nara, Maha-
vira, Garga and Hasti. OfthemHasti had three sons:
Purumldha, Ajamldha and Dvimidha.
3 ) Other details. Ajamldha had three queens — DhQ-
mini, Nil! and Kesini. Of them, Dhumini had a son,
Rksa and Nili's son was Dusyanta (This was not Sakun-
tala's husband, Dusyanta) and KeSini's sons were Jahnu,
Praja and Rupina. Paramesti was another name of
Kesini. (M.B., Adi Parva, Chapter 94, Verses 30-32;
Anusasana Parva, Chapter 4, Verse 2).
AJAMlDHA II. We come across another Ajamldha also
in the Lunar Dynasty. He married Sudeva, daughter
of Vikantha a King of the Lunar Dynasty. This Aja-
mldha had 2400 children by his four wives, Kaikey I,
Gandharl, Visala and Rksa. Of them Samvarana
- married Tapati, the daughter of Vivasvan. See TapatI
Samvarana. (M.B., Adi Parva, Chapter 95, Verses
35-37).
AJAMILA. Ajamila's story is given in the Bhagavata as
an example to illustrate that even the most wicked person
can attain Visnupada (Salvation).
Ajamila was a Brahmin who was once sent by his
father to the jungle to fetch samit (leaves and twigs
to make the sacrificial fire) . Ajamila met there a beauti-
ful Siidra woman. Forgetting everything, the Brahmin
made her his wife and children were born to them.
When that Brahmin, who was the very embodiment of
all vices, reached the age of eightyseven, the time came
for him to die. Yamadutas (Agents of Yama — the god
of death) had arrived. The frightened Ajamila shouted
loudly the name of his eldsst son, 'Narayana'. Hearing
the repeated call of his name 'Narayana', Mahavisnu
appeared there and dismissed the agents of Yama. From
that day Ajamila became a devotee of Visnu and did
penance on the bank of the Ganges and after some years
attained salvation. (Bhagavata, Astama Skandha,
Chapter 1).
AJAMUKHA (AJAVAKTRA). He was one of the
soldiers in Skanda's army. (M.B., Salya Parva, Chapter
45, Verse 75). In the battle between Skanda and the
Asuras, Ajamukha killed the Asura, Madhu. (Skanda
Purana, Yuddha Kanda).
AJAMUKHl (AjAMUKHl).
1. Genealogy. Descended from Visnu thus : Brahma-
Marlci-Kasyapa-Ajamukhl.
2) Birth Long ago in the battle between Devas and
Asuras one of the routed Asuras had fled to Patala (Hell).
Surasa was his daughter. Brahma's grandson, Kasyapa
married Surasa. She gave birth to six children — Surapa-
dma, Simhika, Simhavaktra, Tarakasura, Ajamukhl and
Gomukha. The Asura woman Ajamukhl is one of them.
3) Chief events. (1) Marriage with Durvasas. Once
Surapadma called his two brothers, Simhavaktra and
Tarakasura and ordered them to set up two cities, one
to the north and the other to the south, of Mahameru.
In obedience to his elder brother, Tarakasura started
with one half of the army and set up a city to the south
of Mahameru. That city was named Mayapura. Simha-
vaktra lived in the city on the northern side of Maha-
meru. Their sister Ajamukhl went about enticing men to
satisfy her lustful passion. Once, in the course of her
wanderings, she met Durvasas in the Himalayan valley.
They fell in love and even married. The two Asuras,
Ilvala and Vatapi were born from their union. They
insisted on sharing their father's achievements between
them. Durvasas cursed them that they would die at the
hands of Agastya. (Skanda Purana, Asura Kanda).
( 2 ) The cutting off of Ajamukhfs hands. While wandering
with her lustful passion, Ajamukhl once went to the Siva
temple at Kasi. There she happened to meet Indra's
wife, Sacldevl. In order to give her to her brother,
Surapadma, Ajamukhl caught hold of Sacidevi. Sacl-
devi screamed aloud. Suddenly Siva appeared there
with His sword. Even then Ajamukhl refused to release
Sacldevl. Siva rescued Indrani (Sacldevi) by cutting off
Ajamukhi's hands. Hearing this, Surapadma sent his
army and imprisoned the Devas. The imprisoend
, Brahma at the instance of Surapadma, restored Aja-
mukhi's hands. Surapadma's son, Bhanugopa fought
against the remaining Devas and defeated them. (Skanda
Purana, Asura Kanda).
AJAMUKHl. See AJAMUKHl.
AJANABHA. A mountain. A reference to this is seen in
the M.B., Anusasane Parva, Chapter 165, Verse 32.
Another name, Ajanabha Varsa for the territory ruled
over by Ajanabha, is also found in Bhagavata, Fifth
Skandha, Chapter 1.
AJARA. Tapantaka, the minister of King Vatsa, told
him the story of a man named Ajara to illustrate the law
that all people will have to suffer the consequences of
their actions in a previous birth. The story is given be-
low:—
Once upon a time, there lived a King named Vinayasila
in Vilasapura, in the city of Srikanthanagarl. After
some years, the King was affected by wrinkles of old age.
A physician named Tarunacandra came to the palace to
cure the King of his wrinkles. "The King should remain
alone in the interior of the earth for full eight months.
He has to use a medicine while remaining there. It
should not even be seen by anyone else. I myself am to
administer the medicine" — This was the physician's
prescription. The King agreed. Accordingly the King
AJAVINDU
21
AKRTAVRAISA
and the physician spent six months in the interior of the
earth. After that the physician, after a search, found a
man who exactly resembled the King and brought him
to the interior of the earth. After two more months,
the physician murdered the King and came out with the
new man. The people welcomed him with honour as
the King who was cured of his wrinkles. This man was
Ajara. After some time, the physician approached
Ajara for his reward. Ajara said: "It is by my Karma-
phala (consequence of my actions in my previous birth)
that I have become King. In my previous birth I re-
nounced my body after doing penance. According to the
boon which God gave me on that occasion, I have be-
come King in my present birth". The physician returned
empty-handed. (Kathasaritsagare, Ratnaprabha-
lariibaka, 6th Taranga).
AJAVINDU. He was a King, born in the dynasty of the
Suviras. (M.B., Udyoga Parva, Chapter 74, Verse 14).
AJEYA. He was a King in ancient Bharata. Ajeya's name
is found among the names of the Kings mentioned by
Sanjaya to Dhftarastra. All these Kings were mighty
and generous rulers who were the recipients of divine
arrows. (M.B., Adi Parva, Chapter 1, Verse 234).
AJIGARTA (RClKA). He was a greedy Brahmin. (See
RClKA I
King Hariscandra who was distressed by having no
children, propitiated god Varuna. Varuna blessed
him saying that a son would be born to him. But
the condition was that the child should be sacrificed
to Varuna. When the child was born, Hariscandra did
not like to sacrifice the boy. The sage Visvamitra suggest-
ed that instead of sacrificing his own son it would be
enough if he bought another boy and sacrificed him.
Accordingly, Hariscandra sent his minister to find out
and purchase a Brahmin boy for the sacrifice. At that
time there lived in Ayodhya a greedy Brahmin named
Ajigarta. He had three sons. In the course of his search,
the minister came across this needy Brahmin and asked
him whether he was willing to sell one of his three sons.
He continued: "Why should you be in this wretched
state of poverty and misery ? Sell one of your sons and
you will get 100 cows as the price". The minister's
words and the price offered for the son made a deep
impression on the Brahmin's mind. He thought:
"It is impossible for me to earn 100 cows. Even if it were
possible how long would it take ? If I sell him I shall
get hundred cows at once. What a lucky chance ! The
loss of a son is nothing." So thinking, he sold his son
Sunassepha. (For the rest of the story, see the word
"Sunassepha". Devi Bhagavata, Skandhas 7, 8).
AJINA. 1 ) Genealogy From Visnu, Brahma, Marici,
Kasyapa, Vaivasvata, Uttanapada, Dhruva, Srsti, Ripu,
Caksusa, Manu, Uru, Ariiga, Vena, Prthu, Antardhana,
Havirdhana and Ajina.
2) Birth. Prthu had two sons, Antardhana and Vadi.
Antardhana had a son, Havirdhana, by Sikhandini.
Dhisana, who was born in the Agnikula became Havir-
dhana's wife. Six sons were born to them, Pracina-
barhis, Sukra, Gaya, Krsna, Vraja and Ajina. (Visnu
Purana, Part I, Chapter 14).
AJISAKA. (See the word (SAKAVARSA).
AJODARA. There was an individual called Ajodara in
Skanda's army. (M.B., Salya Parva, Chapter 45, Verse 60 ) .
AKAMPANA. (A mighty warrior among the demons).
1 ) Genealogy. Descended from Visnu in the following
order: Visnu - Brahma - Heti - VidyukeSa - SukeSa
Sumali-Akampana.
2) Other details. Sumali married Ketumati and got
fourteen children. They were 1 ) Prahasta 2) Akampana
3) Vikata 4) Kalakamukha 5) Dhumraksa 6) Danda
7) Suparwa 8) Samhrada 9) Prakvata 10) Bhasakarna
11) Veka 12) Puspotkata 13) Kaikasi and 14) Kumbhi-
nadi. Of these the last four are daughters. Prahasta was
one of the ministers of Ravana. The thirteenth child
Kaikasi was married to Visravas, son of Pulastya.
Visravas got three sons and a daughter. They were
Ravana, Kumbhakarna and Vibhlsana and Surpanakha.
It was Akampana who informed Ravana that Rama and
Laksmana had killed his three allies, Khara, Dusana
and Trisiras (Aranya Kanda, Valmiki Ramayana).
3) Death. Akampana fought a fierce battle with
Hanuman and in the end Hanuman plucked a big tree
and hit Akampana on the head with it and killed him.
(Sarga 56, Yuddha Kanda of Ramayana)
AKAMPANA II. He was a king who lived in the Krta-
yuga. He had a son named Hari who was a fierce fighter.
He was killed in a battle and the King became much
depressed. Narada consoled him with other stones and
Vyasa told this story to Dharmaputra when he found
the latter greatly dejected and gloomy after the great
battle was over. (Chapter 52, Drona Parva of M.B.
also makes mention of Akampana).
AKARKKARA. A serpent, son of Kadru.
1 ) Genealogy. Descended from Visnu in this order :
Brahma-Marlci-Kasyapa-Akarkkara.
2) Birth. Kasyapa married the eight daughters of
Daksa named Aditi, Dili, Danu, Kalika, Tamra,
Krodhavaia, Manu and Anala. Krodhavaia got ten
sons. One of them is Kadru. Ananta and Akarkkara
were born of Kadru. (Sloka 16, Chapter 35, Adi Parva,
M.B.).
AKRODHA. A King of the Puru dynasty. He was born
to King 'Ayutanayi' and his Queen, Kama. Kama,
mother of Akrodha, was the daughter of Prthu^rava.
(gloka 21, Chapter 95, Adi Parva, M.B.). '
AKRTA&RAMA. He is one of the few sannyasins who
have gone to heaven after completing the fourth a^rama
of life namely, Sannyasa. The Kaurava-Pandava
battle was over. As the eldest, Dharmaputra performed
obsequies to all those of his kith and kin dead in the war.
He was then met by many sages including Vyasa and
Narada who comforted him in his bereavement. When
Dharmaputra later met Bhisma the latter among many
other stories told him the story of Akrtasrama also.
(Sloka 17, Chapter 244, Santi Parva, M.B.).
AKRTAVRANA.
1 ) General information. Akrtavrana was a great sage of
erudition and was a disciple of Paraiurama. He is ex-
tolled in the Puranas and it is said that Suta who recited
first the story of Mahabharata to an assembly of sages in
the forest of Naimisa was a disciple of Akrtavrana.
(Skandha 12 of Bhagavata).
2) How he became a disciple of Parasurama. Para-urama
was returning after obtaining arrows from Lord Siva
after pleasing him by fierce penance- He was walking
briskly through the dense forests anxious to be at the side
of his preceptors to get their blessings. As he passed a
grea t cave he heard a moan and on getting to the site
of the sound found a brahmin boy being attacked by a
tiger. The tiger immediately fell dead by an arrow from
AKRURA
Paras urania. Lo !^ the tiger turned into a gandharva
freed now irom a curse becau.se ui which he was lor years
living as a tiger. The gandharva bowed down respect-
fully and thanked the sage for giving him relief ;>nd left
the place. The brahmin boy fell down at the led oi
Para'.urama and said, "Great Lord, becau'se of you I
haw now become Akrtavrana meaning one who has not
received any wound. (Akrta = not having secured.
Vraiia= wound). I shall, thcrelbre, be your djsciple for-
ever hereafter". 1'Vom that day onwards he never left
Parasurama but followed him as his disciple.
3 ) Other details. ( 1 ) In the story of Mahabharata we
find Akrtavrana in several different contexts appearing
on behalf of Parasurama- It was Akrtavrana who told
Dharmaputra the life and exploits of Parasurama during
the exile of the Pandavas in the forests. (Chapters 1 15 to
117, Vana Parva,' M.B.).
(2) In Chapter 83 of Udyoga Parva we read about
Akrtavrana meeting Sri Krsna while the latter was going
to Hastinapura.
(3) In Chapter 173 of Udyoga Parva we read about
Akrtavrana detailing the history of the Kaurava dynasty
to Duryodhana.
(4) Akrtavrana has played a very important role in the
story of Amba, daughter of the King of Kail. Amba
along with her two sisters, Ambika and Ambalika, were
brought down to Hastinapura by Bhlsma for his brother
Vicitravlrya to marry. But on knowing that Amba had
mentally chosen Salva as her husband, Bhlsma allowed
her to go back to Salva. But on her return to Salva he
refused to accept her and she came back to Hastinapura.
BhTsma then requested Vicitravlrya to accept her as
his wife whicji, unfortunately, Vicitravlrya also refused
to do- Amba then turned to Bhlsma and besought him
to marry her which, much to his regret, he could not do
because of his vow of celibacy. Thus forsaken by all,
all her sweetness turned into bitter hatred towards
Bhlsma and she remained alive thereafter only to kill
BhTsma- But even the foremost of warriors were not
willing to antagonise Bhlsma and so her appeal to help
was not heeded by any. It was then that Hotravaha her
grandfather on the maternal side met her and directed
her to Parasurama. When she went to Para-' urama it
was Akrtavrana who received her and on hearing her
sorrowful tale encouraged her to seek vengeance on
BhTsma. Again it was he who persuaded Parasurama to
champion her cause and go for a fight against Bhisma.
During the fight Akrtavrana acted as charioteer to
Parasurama. (Sloka 9, Chapter 179, Udyoga Parva,
M.B.).
(5) Akrtavrana was one of the many sages who were
lying on a bed of arrows during the great Kuruksetra
battle. (S"loka 8, Chapter 26, Anu:;asana Parva, M.B.).
AKRORA.
1 ) Gmtalogy. Descended from Visnu in the following
order : Brahma-Atri-Candra-Budha- Pururavas - Ayus-
. Nahusa-Yayati-Yadu (Chapter XII of Agni Purana).
Descending from Yadu in order were Sahasrajit-Satajit-
Hehaya-Dharma-Kunti-Bhadrasena-Dhanaka-Krtavlrya
KarttavTryarjuna - Madhu - Vrsni (Chapter XXIII of
Navama Skandha, Bhagavata). The Vrsni dynasty be-
gins and from Vrsni in order descended Yudhajit-Sini-
Satyaka-Satyaki-Jaya-Kuni-Anamitra-Prsni-£vaphalka -
Akrura. (Chapter XXIV of Navama Skandha, Bhaga-
vata ) .
22 AKSAHRDAYA
2) Birth. Svaphalka of the Vrsni dynasty married
Naudini, daughter of the King of Kasi and Akrura was
hum to them. Akrura was an uncle <;!'SrT Krsna but is
respected more as a worshipper of Krsna.
3) Otlur details. (1 )He became famous as a commander
of the Yadavaormy. (Chapter 220 of Adi Parva, M.B.).
(2) Akrura was also present lor the Svayamvara (wed-
ding) of Pancali. (Sloka 18, Chapter 185 of Adi Parva,
M.B.).
(3) At the time of Arjuna's eloping with Subhadra, a
grand festival was going on in the Raivata mountain and
Akrura was partaking in the same. (Sloka 10, Chapter
218, Adi Parva, M.B.).
(4) Akrura accompanied Krsna with the dowry in-
tended for Subhadra. (Sloka 29, Chapter 220, Adi Parva,
M.B.).
(5) Akrura came to the country called Upaplavya for
attending the marriage of Abhimanyu. (Sloka 22, Chap-
ter 72, Virata Parva, M.B.).
(6) Akiura and Ahuka always quarrelled with each
other both alleging that the other sided with the opposite
camp of Krsna. (Slokas 9 to 11, Chapter 81, S~anti
Parva, M.B.j.
(7) Kariisa planning to kill Balabhadrarama and SrT
Krsna conducted a festival called Capapuja (worship
of the bow). It was Akrura whom Kamsa sent to bring
Balabhadra and Krsna for the festival. Akrura under-
stood the plot, informed Krsna about it and also advised
Krsna to kill Kamsa. (Da.:ama Skandha, Bhagavata).
(8) Akrura fought against Jarasandha on the side of
Krsna. (Dasama Skandha).
(9) On another occasion Krsna, Balabhadra and Ud-
dhava sent Akrura to Hastinapura to get tidings about
Kunti and the Pandavas. Akrura met his sister KuntI
and talked to her for a long time and also met Dhrta-
rastra and talked to him after which he returned to
Dvaraka. (Dasama Skandha).
(10) Akrura wentto Hastinapura as a messenger from
SrT Krsna. (Refer sub-para 3 of para 13 under Krsna).
4) Domestic life. Akrura married Sutanu, daughter of
Ahuka and got two sons named Devaka and Upadevaka.
(Navama Skandha ) .
5 ) Syamantaka and Akrura. Refer para 2 under the word
Krtavarma.
AKSA I. (Aksakumara).
1 j Genealogy. Descended in order from Visnu as
follows: Brahma - Pulastya - Visravas - Ravana - Aksa.
(Uttararamayana ).
2) Birth. Three sons were born to Ravana, King of the
demons, by his wife Mandodarl. They were Megha-
nada, Atikaya and Aksakumara. Aksakumara was a
redoubtable hero and a fierce fighter but was killed by
Haniiman in Lanka. (Sarga 47, Sundara Kanda,
Valmiki Ramayana).
AKSA II. We find another warrior of this name among
the soldiers who came to help Skanda in the Kaurava-
Pandava battle. (Sloka 58, Chapter 45, Salya Parva,
M.B.).
AKSAHRDAYA. A sacred chant or mantra. When
Nala was roaming about in the forests after his separa-
tion from Damayanti he happened to save the cobra,
Karkotaka, from a wild fire. But in return the snake bit
him and made him as black as clouds. He then advised
Nala to go to the palace of King Rtuparna where the
AKSAMALA (ARUNDHATl)
cobra said, Nala would be taught the secret mantra of
Aksahrdaya by the King.
One who knows this sacred chant can find out all secrets
of a game of dice and can count within no time the
number of leaves, fruits and flowers on a tree. Nala went
to Rtuparna and stayed with him. While living there a
brahmin named Sudeva came to Rtuparna and informed
him that Damayantl was going to marry again. Rtuparna
immediately started for Vidarbha taking Nala as his
charioteer. The chariot driven by Nala flew like a wind
and on the way when Rtuparna's handkerchief fell down
and he requested Nala to stop the chariot. Nala informed
him that by the time the request was made they had
travelled already one yojana. As they proceeded they
saw a huge tree full of leaves and fruits. Rtuparna at a
glance told Nala that the tree contained five crores of
leaves and two thousand nine hundred and five fruits.
Nala was surprised. Then they understood that Nala
was able to drive the chariot so quickly because of his
knowledge of the sacred chant Asvahfdaya and that
Rtuparna was able to count the leaves and fruits be-
cause of his knowledge of the chant Aksahrtlaya. They
taught each other the sacred mantras. Because of this
Aksahfdaya Nala was able to win the game of dice the
second time and regain his kingdom. (Chapter 72,
Vana Parva).
AKSAMALA (ARUNDHATl). See under Arundhatl.
AKSAPRAPATANA. A particular place in the country
of Anartta. At this place Sri Krsna killed two demons
named Gopati and Talaketu. (Sloka 29, Chapter 38,
Sabha Parva, M.B.).
AKSARAPURUSA. When all was set for the Kuru-
ksetra battle Arjuna showed signs of weakness and hesi-
tated to proceed for a fight. Sri Krsna then through the
famous Gita enunciated a philosophy of life during the
course of which he speaks about the two purusas, Ksara
and Aksara. All that we see in this world and enjoy are
Ksara and the power behind all of them is Aksara.
God is one who transcends the aspects Ksara and Aksara
and stands as the root cause of all life. (Slokas 16 to 19,
Chapter 39_, Bhlsma Parva, M.B. )
AKSASUTRA. She was the wife of the sage Apastamba.
She was a very chaste woman. (See under Apastamba).
AKSAUHINl. A big division of an army. It is described
in the Verses 19 to 26 in the 2nd Chapter of Adi Parva of
the Malayalam Mahabharata. It says thus : One chariot,
one elephant, three horses and five soldiers constitute
what is termed a Patti. Three such pattis make one Sena-
mukha and three such scnamukhas make one Gulma.
Three gulmas make one Gana and three such ganas
make one Vahini. Three such vahinis make one Prtana.
An Aksauhml contains 21870 chariots, an equal number
of elephants, 65160 horses and 109350 soldiers.
AKSAYAPATRA. This is a copper vessel given to
Dharmaputra by Surya(Sun). To destroy the Pan.davas,
Duryodhana kept them in a palace made of lac. They
escaped from there and passing through dense forests
crossed the river Ganges and reached the Kingdom of
Pancala where they married the King's daughter,
Krsna (Pancall). On their way they killed two demons
called Hidimba and Baka. When they were livm.g hap-
pily at Indraprastha the jealous Duryodhana defeated
them in a game of dice by foul play and sent them for a
period of twelve years to the forests. The Pandavas
found it impossible to feed the innumerable subjects who
AKUPARA
faithfully followed them to the forest. Dharmaputra
then prayed to the God, Surya and he appeared before
him and gave him this Aksaya Patra (Ak?aya=never
getting empty, Patra =pot). Everyday this pot never
got empty till the meals of Pancall were over. (Chapter
3, Vana Parva, M.B.). See ako under Duryodhana;
Para 12.
AKSAYAVATA. A sacred lake. When the Pandavas
during their exile went to Pulastyairama sage Pulaslya
gave a description of all the sacred lakes in India. He
says, "After reaching Markandeya lake you should visit
the meeting place of the rivers Gariga and Gomatl.
Then when you reach Gaya you will find there a lake
called Aksayavata. If you bathe in that lake you will
get salvation". In the Navama Skandha of Devi Bhtga-
vata you find the following about Aksayavata: "Pu;pa-
bhadra is one of the famous sacred rivers in India. This
river starts from the Himalayas with the name Saravatl
and flowing for 500 yojanas (One yojanam is equal
to about 8 miles) on the left side of river Gomatl reaches
the western ocean. There is an airama called Akfaya-
vata on the shores of this beautiful river which always
carries crystal clear water. The asrama got that name
because of a big banyan tree standing near it. Kapila,
the great sage, did penance sitting here for a long time.
Lord Siva, Bhadrakall and Skanda used to come and
sit underneath this banyan tree.
AKSIIiTA. He was the son of Viisvamitra. (Sloka 50,
Chapter 14, Anusasana Parva. For more details see
under Visvamitra).
AKUPARA.
1 ) General information. There is a lake in the Hima-
layas called Indradyumna. Akupara is a tortoise living
in it. There is also a statement that this is the Adi-
Kurma (second of the ten incarnations of God). A
description of Akupara is found in Chapter 199 of Vana
Parva in Mahabharata.
2) Cirafijivi (One who has no death}. When the Panda-
vas were in exile in the forests sage Markandeya tells
many stories to Dharmaputra to console him in his sad
plight. The Pandavas asked Markandeya whether he
knew of anybody living before him. Then the sage said,
"In times of old Indradyumna an ascetic King (Rajarsi)
fell down from heaven when he fell short of his accumu-
lated 'Punya'. Sorrowfully he came to me and asked me
whether I knew him. I replied in the negative adding
that perhaps Pravlrakarna an owl living on the top of
the Himalayas might know him since he was older
than me- At once Indradyumna became a horse and
taking me on its back approached the owl living in the
Himalayas. The owl also could not remember Indra-
dyumna but directed him to a stork named Nadljarhgha
who was older than the owl. The Ascetic king took me
then to the Indradyumna lake where the stork lived.
The stork also could not find the identity of Indra-
dyumna. Perhaps he said that a tortoise of name Aku-
para living in that same lake might know him. We then
approached the tortoise and enquired whether he knew
Indradyumna. The tortoise sat in meditation for some
time and then weeping profusely and shaking like a leaf
stood bowing respectfully and said, "How can I remain
without knowing him ? There are several monuments
• of the useful work done by him here. This very lake is of
his making. This came into existence by the march of
the cows he gave away to the people". The moment
ALAGHU
24
the tortoise finished speaking a chariot appeared from
heaven to take the King away. The King after leaving
me and the owl in their proper places ascended to heaven
in the chariot. _
ALAGHU. A son born to Vasistha by Urjja. Raja
(Rajas) Gatra, Urdhvabahu, Savana, Sukra and
Sutapas, who were great hermits, were brothers of
Alaghu, who has another name 'Alagha'. (Agni Punlna,
Chapter 20).
ALAKA. The city of Kubera.
ALAKANANDA. River Ganga of devaloka. The river
ganga of the earth when it flows through devaloka is
called Alakananda and is called VaitaranI when it flows
through Pitrloka (nether world). Kr?nadvaipayana
(Vyasa) declares that Deva Ganga with crystal pure
water flowing in devaloka under the name Alakananda
and Vaitarani of the nether world, a terror to sinners,
are the same as the Gariga of the earth. (Slokas 21 and
22, Chapter 170, Bhasa Bharata, A.P.).
Starting from Visnupada Alakananda flows through
Devayana which blazes with the splendour of a crore of
beautiful many-storeyed buildings. Flowing from there
to Candramandala (moon) and flooding it completely
flows down to Brahmaloka. From there it divides into
four rivulets and flows to the four different sides with
the names Sita, Caksus, Alakananda and Bhadra. Of
these Sita falls on the thickly wooded mountain tops of
Mahameru and flowing from there through Gandha-
madana by the side of BhadraSvavarsa falls down in the
eastern ocean. Caksus falls on the top of Malyavan
mountain and flowin-g through Ketumala falls down in
the western ocean. The most sacred of the group,
Alakananda, falls on the mountain of Hemakuta and
from there flows through Bharatavarsa and falls down
in the southern ocean. The fourth, Bhadra, falling on
the top of the Mountain, Sriigavan flows to the northern
ocean. Of these the most sacred is Alakananda which
flows through Bharatavarsa and it is believed that even
those who think of taking a bath in that will acquire the
benefit of performing yagas like AsVamedha and Raja-
suya. (Eighth Skandha of Sri Mahadevlbhagavata). '
ALAMBALA. A giant who used to eat human flesh.
This cannibal was the son of Jatasura. This asura
(Alambala) fought on the side of the Kauravas in the
Kuruksetra battle because Bhimasena had killed his
father, Jatasuia. In the battle, Ghatotkaca cut off the
head of this mighty warrior and magician and threw his
head into the war-chariot of Duryodhana. (M.B., Drona
Parva, Chapter 149).
ALAMBATlRTHA. A holy place where there was a
sacred bath. Garuda, when he went to devaloka (the
realm of the gods) to bring Arm-tarn (ambrosia) took
rest in this holy place. (See under the word Garuda.
Also M.B., Adi Parva, Chapter 39, Stanza 39).
ALAMBUSA I. Son of the giant Rsyasrnga. He had
fought on the side of the Kauravas. (MB., Udyoga Parva,
Chapter 167, Stanza 33). There was a combat between
Alambusa and Ghatotkaca, on the first day of the battle
of Kuruksetra.
"Alambusa shot ninety sharpened pointed arrows at the
son of Bhimasena (Ghatotkaca), cut his body in several
places. Though he was full of wounds, he fought all the
more fiercely". (Bhasa Bharata, Bhisma Parva, Chapter
45, Stanzas 43, 44).
ALAMBUSA
Alambusa had engaged Abhimanyu, Satyaki, Ghatot-
kaca, Kuntibhoja and Bhimasena all mighty men of
arms, in single combat, in the Kaurava battle. It is seen
that he has got another name, Salakajamka. He was
killed by Ghatotkaca in the battle. (M.B. Drona
Parva, Chapter 109, Stanzas 22 to 33).
ALAMBUSA II. Another king on the side of the Kaura-
vas. Satyaki killed this king. (Mahabharata, Drona
Parva, Chapter 140, Stanza 13).
ALAMBUSA III. A king of the Raksasas. It is seen that
this Alambusa was defeated and driven away from the
bat'le-ficld by Arjuna. (Drona Parva, Chapter 167,
Stanzas 37 to 47).
ALAMBUSA IV. A giant, the son of Jatasura. Ghatot-
kaca killed this giant in the battle.
ALAMBUSA. A celestial woman born (o Kasyapa by
his wife Pradha.
1) Genealogy. Begins from Visnu in the following
order: Brahma-Ka^yapa-Alambusa.
2) How she enticed the hermit Dadhica. In days of yore
there was an ascetic named Dadhica. He began doing
tapas on the bi.nk of the river Sarasvatl. Indra was in
consternation. Indra sent this celestial maid Alambura
to entice the hermit. When the ascetic got down to the
river, Alambusa approached him with enticing actions
and expressions. When the hermit saw her he became
passionate and he had seminal flow. The sperm fell
into the river. The river became pregnant and delivered
a child in due course. He was called Sarasvata.
Alambusa brought the child before Dadhica, who blessed
the child and said that there would be a drought in the
country continuously for twelve years and that at that
juncture Sarasvata would recite passages from the
Scripture to the Brahmins who had forgotten them. The
much pleased Sarasvatl and Sarasvata went back.
At that time Indra lost his Vajrayudha (weapon of
thunderbolt) somewhere. The Asuras (enemies of
Gods) made an onslaught on the gods and their realm.
Indra knew that with a weapon made by the bone of
Dadhica the Asuras could be destroyed. Indra asked the
Gods to bring the bone. They came down to the earth
and requested Dadhica to give them a bone. Dadhica
giving his bone died and attained heaven. With his
bones Indra made a good deal of weapons such as the
Vajrayudha, wheel weapons, maces and sticks and with
them Indra slew all the Daityas (Asuras).
After this there was a great famine in the country. As
there was no rain, crops failed and lands became dry and
the Brahmins left the country. Sarasvata alone remained
with his mother. After twelve years the famine and
starvation came to an end. By then the Brahmins had
forgotten the hymns and mantras of the Vedas. They
approached the boy Sarasvata and renewed their me-
mory. (Mahabharata, Salya Parva, Chapter 51).
3) Punarjanma (Rebirth}. Long ago Indra went to
Brahma. There was one Vasu called Vidhuma also with
Indra. When these two were standing near Brahma,
Alambusa also came there to pay homage to Brahma.
The garments she had on were displaced by wind.
Vidhuma saw the dazzling beauty of her body and was
overpowered by libido. Alambusa who understood
this, was filled with passion for him. Brahma who saw
the changes in them looked at Indra with displeasure.
Indra knowing the mind of Brahma cursed them: "Both
of you who have lost meekness shall become human be-
ALAMBUSA
25
ALAMBUSA
ings and then your desire will be fulfilled". Owing to
the curse Vidhuma was born as Sahasranlka, the illus-
trious King of Candra varriia (Lunar dynasty) and
Alambusa took birth as Mrgavati, the daughter ol King
Krtavarma and his wife Kaiavatl. (Kathasaritsagara,
Kathamukhalambaka, Taraiiga 1 ) .
4 ) The curse of Tilottama. Sahasranlka the incarnation
of Vidhuma and Mrgavati the incarnation of Alambusa
fell in love with each other on the earth also. Before
the wedding took place Devendra once invited Sahasra-
nlka to heaven. He lived there for a time as the guest
of the Gods. After having defeated the Asuras it was
time for him to return. Indra sent Tilottama to keep
company. The charioteer was driving. Sahasranlka
immersed in the thought of Mrgavati was sitting silent.
Tilottama said something which the King did not hear.
Tilottama cursed him that he would be separated for
fourteen years from the object about which he was
thinking. He was not even aware of the curse.
5) The period of separation. The King returned to
Kausambi his capital cit>. Without much delay the
wedding ceremony also was conducted. She became
pregnant. One day she told her lover-husband that she
had a desire to dip in a blood pond. The King made a
pond and filled it with a solution of Laksa (wax, when
dissolved in water, the water will look like blood) and
such other substances. Mrgavati was dipping and splash-
ing in it when an eagle taking her to be a piece of flesh
took her away. At the loss of his wife Sahasranlka lost
his senses and fell down unconscious. Immediately
Ma tali, Indra's charioteer, came down from the realm of
Gods and brought the King back to consciousness, and
then informing him of the curse of Tilottama he returned.
Without paying any heed to the consolatory words of
his ministers or other inmates of the palace the King
went on lamenting and moaning, "ha, my love Mrga-
vati ! Where are you now ?" and waited for the end of
the period of the curse, execrating Tilottama. Casting
Mrgavati on the Mountain of the Rising Sun the great
bird flew away. The horror-stricken queen, thinking of
hei present condition cried aloud. A very large mountain
snake began to draw near to swallow her. A divine
person saved her from that situation and vanished. The
unprotected Mrgavati decided to commit suicide. It
was a forest which abounded in lions, tigers, bears and
such other ferocious animals. But none of them came
near her ; over and above the exertion of carrying, she
had to bear the difficulties of her forlorn condition, and
she grew weary and worn and became unconscious.
Then a hermit boy came there and questioned her who
was now lean and ill-dressed, about her condition and
consoling her guided her to the hermitage of the great
hermit Jamadagni. When she saw the hermit who was
as radiant as the Sun, she bowed low before him. "My
daughter ! Don't fear. You will get a heroic son here who
will continue your family. You will be reunited to your
husband." Said the great and noble hermit, who could
foresee the future. Somewhat pacified Mrgavati lived
in that hermitage waiting for reunion with her husband.
After some days she gave birth to a son who had all the
symptoms of greatness. At the birth of the child Mrga-
vati heard an unknown voice saying, "This boy would
become the great and renowned King Udayana. His son
would get the leadership of the Vidyadharas(the musi-
cians of the Gods)". At this the queen was immensely
pleased. The boy Udayana grew up in the hermitage,
an incarnation of all good qualities. The heimit to whom
the past, the present and the future were not obscure,
periormed the necessary rites and rituals becoming a
Ksatriya boy (Ruling caste) and taught him everything
including the Dhanurveda (the Science of Archery).
As a token of her intense love for the son, she put a bangle
with the name of Sahasranlka inscribed on the arm of
Udayana. One day when Udayana was tramping the
forest, he saw a snake-charmer catching a snake. Seeing
the beauty of the snake he asked the snake-charmer to let
the snake free. But the snake-charmer replied, " Oh
Prince, this is my daily bread. I earn my livelihood by
exhibiting snakes. My previous snake was dead and it
was with the help of a good deal of herbs and spells and
incantations that I caught this one".
When he heard this Udayana felt pity for him and gave
the bangle to the snake-charmer and let the snake free.
When the snake-charmer had gone with the bangle,
the snake beaming with joy said to Udayana: "I am
Vasunemi, the elder brother of Vasuki. I am grateful to
you for giving me freedom. I give you this lute producing
exquisite notes of music, betels and some tricks to pre-
pare never fading garlands and paste to make marks on
the forehead. Receive them as my presents". Udayana
accepted the presents with gladness and returned more
luminous than before to the hermitage of Jamadegni.
The snake-charmer took the bangle, given by Udayana
to the bazar for sale. The police caught him and took
him before the King, because they saw the name of the
King inscribed on the bangle. The King asked him how
he got the bangle and the snake-charmer told the King
the story from the catching of the snake till he got the
bangle- "This is the bangle that I put on the arm of my
wife. The boy who gave this bangle to this snake-charmer
must be my son." The King was thinking with sadness,
when the King heard a voice from above say, "O King !
the period of the curse is over. Your wife and son are
in the Mountain of the Rising Sun". At these words the
King felt extreme joy. Somehow or other he spent the
rest of the day. Early the next morning the King follow-
ed by his army, went to the Mountain of the Rising Sun
to bring back his wife and son. They took the snake-
charmer to show them the way.
In due course the King and his train reached the holy
hermitage of the eminent hermit Jamadagni. The place
was always vibrant with sounds of the repeating and reci-
tation of the Holy scriptures and covered with smoke
mingled with the fragrance of burning herbs and other
oblations burned in the sacrificial fire. The various wild
animals which are born enemies of each other got on
amicably there. The hermit who was an incarnation of
the higher aspirations greeted the King who was the
protector of the ascetics, with the hospitality becoming
his status. The King who saw Mrgavati with their son
was overcome with gladness. Their reunion caused a
shower of Ambrosia (Amrta). The King stood before
the hermit with folded arms and bowed head for per-
mission to depart. To the King the hermit Jamadagni
said : "Oh, King, you are welcome to this hermitage.
To those such as you who are of the 'Rajogunapradhana'
caste (Ruling race) the peaceful atmosphere of our
hermitage may not be appealing to the heart. But a holy
hermitage is more respectable than the palace of an
Emperor. There is no place for unhappiness here. You
ALAMBUSA 26
might have known that the reason for your separation
is a curse. When you were returning from heaven with
Tilottama, you were so much engrossed in the thought of
Mrgavati that you did not pay any heed to the conver-
sation of Tilottama. She was displeased with your be-
haviour and cursed you. In future, if ever you happen to
get into a position which will cause you mental trouble
you can be assured of the presence of this Jamadagni."
The King said, "I am extremely grateful to your Emi-
nence for this great boon. I am fully aware of the fact
that the presence of the holy hermits who have under
their control the eightfold prosperities, is always a
harbinger of peace and prosperity. I am very sorry to
say that the exigency of my presence at the capital due to
the pressure of work in connection with the luling of the
country compels me to cut short my visit to this holy
hermitage. I shall be looking forwaid with pleasure to
occasions which will enable me to pay visits to this Holy
abode."
Much pleased at the speech of the King the hermit said
to Mrgavati: "My daughter ! Not only myself, but all
the inmates of this hermitage are highly pleased at
having got you in our midst for so long. We are sorry to
part from you. Now look ! the animals of the hermitage
are standing round you and shedding tears. Still we are
consoled at your reunion with your husband. Naturally
you are of a very good character and your life in this
hermitage has given you a nice training and so there is no
need for any more advice from me at this time."
Saying this he drew Udayana to his side, kissed him on
his head and said to the King again : "This son is a deco-
ration to your dynasty. This handsome boy has been_
taught everything becoming a royal prince. Let him be a
costly gem to you".
Thus blessing the boy the hermit led him to the King.
The joy at her reunion with husband, her shyness at
being near him, her sorrow at having to depart from the
hermitage and the surging feeling in her mind — all
these made her dumb and so being unable to say any-
thing she expressed her love and regard for the hermit
whom she loved as her father, by some motions of her
body and took leave of him with her son. The blessed
King and his tram, looking at the men, beasts and birds
which accompanied them for a while, took leave of them
and proceeded to the capital city. On reaching there
the King anointed his son Udayana as King. Sahasra-
nika then went to the Himalayas to practise ascesis with
his wife. (Kathasaritsagara, Kathamukhalambaka,
Tarariga 2).
(b) Enticing Trnabindu. A story is se^n in the Bhaga-
vata of how Alambusa enticed the King Trnabindu. He
married Alambusa and a daughter named Idavida
(IlabiJ'i) was born to them. This Ilabila was married
to Visravas, to whom a son named Kubera (the Lord of
wealth) was born By Alambusa Trnabindu had three
sons called Visala, Sunyabandhu and Dhiimraketu.
"Tarn bhejelambusa devi
Bhajaniyagunalayam
Varapsarayaste, putrah
Kanya cedabidabhavat
Tasyamutpadayamasa
Vi-'.rava dhanadarh sutarh
Pradaya vidyam parama-
ALARKA II
Mrsiryogebvarat pituh
Visalah sunyabandhu:,ca
Dhumraketu:,catatsutah
Visalo vaimakrdraja
VaiSallrh nirmame purim".
"He who is the seat of all laudable qualities (Trnabindu)
was honoured by Alambusa (as husband). Idavida
their daughter was given in marriage to Visravas and
to them was born Dhanada (Kubera). His father
who was a great hermit taught him everything required.
Three sons ViSala, Sunyabandhu and Dhumraketu,
were born to them. Visala who was the founder of the
Dynasty, built a city called Vais'li." (Bhagavatam,
Navama Skandham, Chapter 2, Stanzas 31-33).
Alambusa took part in the birthday celebration of
Arjuna.*
(Mahabharata, Adi Parva, Chapter 65, Stanza 49) (See
Footnote)
ALA&KARAGRANTHA. (A book on rhetorics and
figures of speech). See the word Pattu.
ALA&KARAVATl. Wife of King Naravahanadatta. It
is seen in the Kathasaritsagara where a Vidyadhara
woman tells the story of Alarikaravati to the King.
Once a vidyadhara named AlarikarasTla ruled over a
city called Sri Sundarapura in the Himalayas. His wife
was called Kancanaprabha. A son was born to them.
They named him Dharmaula because Devi KatyayanI
told them in a dream that the son would become Dharma-
para (who performs duties well). To the prince, know-
ledge in every branch of studies was imparted and then
he was anointed heir to the throne. He executed regal
functions to perfection and ruled his subjects better than
his father. Kancanaprabha, wife of Alarikarasila, gave
birth to a daughter. At the time of her birth a heavenly
voice said that she would become the wife of Narava-
hanadatta the emperor of the Vidyadharas. They named
her Alarikaravati. She grew into a very beautiful maiden.
She learned arts and sciences from her father. She went
on a pilgrimage to the Siva temples far and wide. One
day she heard a celestial voice: "Go to the Svayambhu
• temple in Kasmira and worship there and you will get
as your husband Naravahanadatta." Finally Nara-
vahanadatta the emperor of Vidyadharas married her.
(Kathasaritsagara, Lambaka 9, Taranga 1).
ALOLUPA. A son of Dhrtarastra.
ALPAKALA (M). A short time. (Alpa = short and Kala
= time). In the Bhagavata the following definition is
given of alpakala : "Take two tender leaves of a lotus
and place one on the other. Let a strong man take a
sharp needle and thrust it hard at the leaves. The time
taken for the needle to pierce one leaf and reach the
other is alpakala". [Bhagavata (Malayalam version),
Skandha 3].
ALARKA(M) I. The name of an insect. It was in the
form of this insect that Indra went and bore a hole on
the leg of Karna while Para.'turama was sleeping on his
lap. The blood that flowed from Kama's foot wetted the
body of the preceptor.
ALARKA II. A king of the states of Ka$I and Karusa.
He was a very honest man. Forsaking all riches and his
kingdom he accepted Dharmamarga. (Sloka 64, Chap-
ter 115, Anusasana Parva, M.B.). He was a member of
*Alambusa was the mother of the Celestial maid Kalavati. See the word Thintha Karate.
ALATAKSl
27
AMBA
the council of yama. He attained salvation by yoga and
meditation. (18th Sloka, Chapter 8, Sabha Parva, M.B.).
Once Alarka decided to overcome the five senses. To
control them he sent arrows at the mind, nose, tongue,
ear, eye, skin and intelligence. But the senses never
surrendered to them. Then Alarka by sheer dhyana
and yoga brought them under control. (M.B., Anu-
sasana Parva, Chapter 30).
Alarka once told a blind brahmin boy to ask for any boon
from him. The boy demanded the eyes of Alarka. To
keep his promise Alarka scooped out his eyes and gave
them to the blind boy. (Ramayana, Ayodhya Kanda,
Sarga, 12, Sloka 43).
ALATAKSl. A woman in the service of Skanda. (M.B.,
Salya Parva, Chapter 43, Stanza 8).
ALAYUDHA. A giant. He was the brother of Bakasura.
He fought on the side of the Kauravas. (M.B., Drona
Parva, Chapter 95, Stanza 46 and Chapter 1 76, Stanza 6).
Alayudha combated with Bhimasena and Ghatotkaca
and was killed by Ghatotkaca.
AMADHYA. A synonym of Sri Krsna. (M.B., Santi
Parva, Chapter 342, Verse 90).
AMAHATHA. A serpent. It was burnt up in the fire at
the Sarpa satra of Janamejaya. (M.B., Adi Parva,
Chapter 57, Verse 16).
AMANTHU. A king of the family of Priyavrata.
Genealogy. From Visnu descended in this order :
Brahma-Svayambhuva Manu - Priyavrata - Aglndhra-
Nabhi-Rsabha - Bharata - Sumati - Devatljit - Deva-
dyumna - Paramesti - Pratiha - Pratiharta - Bhuma -
Sita - Prastoka - Vibhu - Prthusena - Nakta - Gaya -
Citraratha - Samrat - Marici - Vinduman - Madhu -
Vlravrata - Amanthu. Vlravrata had two sons, Manthu
and Amanthu.
AMARACANDRA. A Sanskrit poet. It is believed that
he lived in the 13th Cent. A.D. Bala Bharata was his
work. Amaracandra was a Jaina priest. It is said that
he was a courtier of Visaladeva, the son of King Vira-
dhavala who ruled over Gujarat from 1243 to 1262.
AMARAGUPTA. He was the minister of King Vikrama-
sirhha who ruled over Avanti in olden times. (Katha-
saritsagara, Madana Man cuka lambaka, First Taraiiga ) .
AMARAHRADA. A place of holy bath. One who takes
his bath here will attain Svarga. (M.B., Vana Parva,
Chapter 83, Verse 106).
AMARAKAIVTAKA. A mountain. It was on this
mountain that some parts of Tripura, which was burnt
by Siva fell- From that time it became a holy place. In
Padma Purana, Adi Khanda, Chapter 15, we see the
following passage about the benefits obtained by visit-
ing this holy place. "One who goes to Amarakantaka
mountain will enjoy the fourteen worlds for thirtyseven
thousand crores of years. Afterwards he will be born on
earth as King and reign as supreme emperor. A visit to
Amarakantaka has ten times the value of an A^vamedha.
If one has Siva's darsana there, one will attain Svarga.
At the time of eclipse, all kinds of holy things converge
towards Amarakantaka. Those who take their bath in
Jvalesvara in Amarakantaka will enter Svarga. The
dead will have no rebirth. Those who renounce their
lives at Jvalesvara will live in Rudraloka till the time of
great Deluge. In the valley of Amarakantaka and in the
Tirtha live D^vas known as Amiras and numerous Rsis.
Amarakantaka Ksetra has a circumference of one yojana.
(about eight miles).
AMARAPARVATA. An ancient place in Bharata.
Nakula had conquered this place. (M.B., Sabha Parva,
Chapter 32, Verse 11).
AMARAVATl. It is the city of Indra, the King of the
Devas. Its location is described in Devi Bhagavata as
follows: "Brahma's world extends over 10,000 yojanas
on the Mahameru mountain. There are eight cities —
each 2,500 square yojanas in extent — of the Astadik-
palakas in eight parts of this Brahmapuii. Thus there are
nine cities on the top of the Maha Meru. They are the
following: —
1. In the centre is Brahma's city, Manovatl.
2. To the east of Manovatl, Indra's city, Amaravatl.
3. In the south-east corner, Agni's city, Tejovati.
4. On the southern side, Yama's city, Samyamani.
5. In the south-west corner, Nirrti's city, Krsnanjana.
6. In the west, Varuna's city, Sraddhavatl.
7. In the north-west corner, Vayu's city, Gandhavati.
8. In the north, Kubera's city Mahodaya.
9. In the north-east corner, Siva's city, Ya:'ovati.
(Devi Bhagavata, Astama Skandha).
AMARDANA. See the word "PAJSfCATANTRA".
AMAVASl. In Amarako.'^a we read about AmavasI:
"Amavasya tvamavasya daiSah suryendusamgamah".
AmavasI means New Moon. "Ama" means "Saha".
So AmavasI is the Union of Sun and Moon in the same
rasi.
Once Bhrgu Maharsi cursed Agni. At that time Agni
explained the importance of AmavasI. The oblations
which ate offered as homa into the fire become the food
of the Devas and Pitrs. Substances offered as homa on
PurnamasI become food of the Devas and those offered
on AmavasI become food of the Pitrs. (M.B., Adi
Parva, Chapter 7).
AMAVASU I. Son of Pururavas by UrvasT. (M.B.,
Adi Parva, Chapter 75, Verse 24).
Genealogy. From Visnu, Biahma-Atri-Candra-Budha-
Pururavas-Amavasu .
AMAVASU II. One of the Pitrs. Once Acchoda was
fascinated by the physical charm of this Amavasu and
made advances of love to him. Amavasu repelled her
advances. On account of this impropriety of Acchoda,
who was a spiritual daughter of the Pitrs, she was de-
graded and in her next birth was born as Kali or
Satyavati. (Padma Puiana, Srsti Kh;nda).
AMBA. Daughter of a Kng of Kf.si.
1 ) Ambd and Vicitravir} a. Amba is an ill-starred
character in the story ol the Maha.bhf.rata. She had
two younger sisters named Ambika and Ambalika.
Bhisma,who had taken a vow to remain a bachelor for
life, had once taken Amb ., Ambika and Ambalika, the
three daughters of the King of Kail, to Hastinapura.
The circumstances in which this happened, are descri-
ed in Devi Bhagavata, Prathama Skandha as follows :
Santanu, a King of the Candra Varh;:a, had two wives,
Gaiiga and Satyavati. Bhlsma was the son of Gaiiga
and Citraiigada and Vicitravirya were the sons of
Satyavati. Soon after Bhisma's birth, Gaiiga vanished.
After a long period of reign, Santanu also died. Satya-
vati and the three sons were left behind in the palace.
According to a vow he had taken long ago, Bhlsma,
instead of succeeding to his father's throne, left it to his
brother Citraiigada. Once Citraiigada went for hunting
in the forest. There he came across a Gandharva named
Citrangada. The Gandharva did not like another man
AMBA
28
AMBA
with his own name to be living in this woild. So he
killed the king. Alter that Vicitravlrya became king.
Bhlsma had to take up the task of arranging a suitable
marriage for Vicitravlrya.
2) The Svayamvara. It was at this time that Bhlsma
came to know that the King of Kasi was arranging the
Svayarhvara of his three daughters, Amba, Ambika and
Ambalika. Bhlsma went there and in the presence of all
the kings who had assembled there, took the three
princesses with him to Hastinapura. There he made all
preparations for the marriage. But as the time for the
ceremony approached, the eldest and most beautiful of
the princesses, Amba went to Bhlsma and said : "I had
already made up my mind long ago to marry Salva, the
King. Besides, we are deeply in love with each other.
Therefore, please consider whether it is proper on the
part of a great man like you to force me into another
marriage."
On hearing this, Bhlsma allowed her to do as she liked.
Amba then went to King Salva and made an appeal to
him to accept her as his wife since they were mutually
in love.
3) Salva s rejection. To her words Salva replied:
"What you have said about our mutual love is true. But
it is not right for a man to accept a woman who has been
accepted by another. I saw Bhlsma taking you by hand
and helping you into his chariot. Therefore go at once
to Bhlsma himself and ask him to accept you." Stunned
by his words, she turned away, to go to the forest to do
penance.
4) Revenge on Bhisma. In the Mahabharata, Udyoga
Parva, Chapter 1 7, we find that Amba had cherished a
secret desire to wreak vengeance on Bhlsma. She went to
the Asrama of Saikhavatya Muni in the forest and stayed
there for the night. Her wish to do penance was approv-
ed by the Muni. On the next day, Amba's maternal
grandfather, Hotravahana (Srnjaya) came that way.
Hotravahana came to know of all her misfortunes. He
advised her to inform Parasurama of all her grievances.
Just at that moment Akrtavrana, a follower of Para'm-
rama happened to come there. Hotravahana introduced
Amba to Akrtavrana. Both Akrtavrana and Srnjaya
explained all her affairs to Parasurama. Parasurama
undertook to persuade Bhlsma to accept Amba (as his
wife). But Para drama's proposal was turned down by
Bhlsma. A terrible duel took place between them at
Kuruksetra. When the fight reached a critical stage,
Narada and the gods induced Parasurama to withdraw
from the duel. Thus the fight ended with equal victory
to both. Finding that it was not possible to achieve her
object through Para-iurama's mediation, Amba re-
nounced food, sleep etc. and went to the Yamuna valley
to do penance for six years. (M.B., Udyoga Parva,
Chapter 188). After that for one year she went on a
fast, lying under the water in the river Yamuna. Again
for another year she did penance, standing on the tip of
the toes and eating only dry leaves. Next, she reduced
the sky and earth to flames by doing penance. The
goddess Gariga appeared to her and when she under-
stood her plight, she told Amba that it was not possible
to kill Bhlsma. In her agony and despair, without even
drinking water, she wandered about here and there.
The goddess Gariga cursed her to become a river in the
Vatsa country. As a result of the curse, a part of her was
turned into the river known as Amba.
5 ) Siva's Boon. The remaining part of her engaged
itself in penance. Siva appeared to her and told her that
in the next birth she would attain masculinity. He added
that she would be born in the Drupada dynasty as a
great archer under the name of Citrayodhi and kill
Bhlsma. Pleased with this prophecy, she took a vow that
she would kill Bhlsma and making a pyre, burnt herself
to death.
6) Rebirth. King Drupada's queen had been in great
distress for a long time because she had no children.
Drupada propitiated Siva by worshipping him for an
issue. Siva blessed him and said that a girl would be
born to him, but she would be transformed into a boy.
In due course, the queen gave birth to a girl, but it was
announced that it was a boy. Therefore the child had to
be brought up, dressed like a boy. The child became
famous under the name of Sikhandi. When Sikhandl
attained youth, Drupada decided to look for a wife for
him (her ?). Still he was greatly perplexed as to how to
find a wife for Sikhandi who was already a youthful
virgin ! But his wife assured Drupada that Sikhandi
would become a man, according to Siva's blessing. So,
Drupada made a proposal for Sikhandi's marriage with
the daughter of the King of Da:;arna.
7) Sikhandi's Marriage. Hiranyavarna, the King of
Da^arna, gave his daughter in marriage to Sikhandi.
The couple arrived at Kambalyapura. By this time the
wife came to know that the "husband" was a woman.
She disclosed the secret to her Ladies-in-waiting. They
in turn communicated it to the king. Enraged at this,
Hiranyavarna sent a messenger to King Drupada to
ascertain the truth of the matter. He even began to
make preparations for waging a war against Drupada,
King of Pancala. Drupada and his queen were in a fix.
At this stage the distressed Sikhandi proceeded to the
forest, determined to commit suicide. People were
afraid of entering that forest because a Yaksa named
Sthunakarna lived there. Sikhandl went to the premises
of the Yaksa and performed certain rites for a number of
days. The Yaksa appeared to her. Sikhandi explained
the whole matter to him. They entered into a contract.
According to it, they exchanged their sexes — Sikhandi
receiving the male sex of die Yaksa and the Yaksa receiv-
ing the female sex of Sikhandi. Sikhandi returned home
as a man. Drupada repeated with greater force his old
plea that his child was a man. Hiranyavarna made a
thorough examination of Sikhandi and convinced him-
self of the truth. Many years after, Hiranyavarna died.
8) Kubera's Arrival. At that time, in the course of his
world tour Kubera arrived at the residence of Sthuna-
karna. The Yaksa who was in female form, did not
come out to receive Kubera. In his anger, Kubera
pronounced a curse that the female sex of Sthunakarna
and the male sex of Sikhandl would continue for ever.
The Yaksa prayed for the lifting of the curse. Kubera
released him from the curse by saying that after the
death of Sikhandi, the Yaksa would be restored to his
own male sex.
According to the previous agreement, Sikhandi went to
Sthunakarna's place after the death of Hiranyavarna.
But coming to know of all that had happened, he return-
ed home. Thus Sikhandi became a man permanently.
Sikhandi had received his training in arms under Drona-
carya. In the great Kaurava-Pandava battle, he became
a charioteer.
AMBAJANMA
9) Sikhandl's Revenge. The Mahabharata, Bhisma
Parva, Chapter 108, describes Bhisma's encounter with
Sikhandi during the Kaurava-Pandava battle. The
Pandavas started the day's battle by keeping Sikhandi
in the vanguard. Bhima, Arjuna, Abhimanyu and other
warriors were giving him support. It was Bhisma who
led the Kaurava forces. Arrows began to fly from both
sides. It was the tenth day of the battle and Sikhandi
shot three arrows aimed at Bhisma's breast. Bhisma
with a smile of contempt said to Sikhandi, "Sikhandi !
Brahma created you as a woman. You may do as you
like". Hearing this taunt, Sikhandi became more in-
furiated. Arjuna inspired him with greater courage.
After that, keeping Sikhandi in front, Arjuna began to
fight with Bhisma. Sikhandi also showered his arrows
on him. Ten of these arrows of Sikhandi hit Bhisma's
breast. Bhisma disregarded even those arrows. At last
he said: "I cannot kill the Pandavas because they are
invulnerable (avadhyah). I cannot kill Sikhandi be-
cause he is really a woman and not man. Though I am
also invulnerable and cannot be killed in battle, yet
today I have to die; the time has come forme to die."
Meanwhile Sikhandi and Arjuna were discharging a
continuous and heavy shower of arrows at Bhisma. At
last Bhisma fell down. (M.B., Udyoga Parva, Chapter
173).
AMBAJANMA. It is a place of sacred bath where the
sage Narada usually resides. Those who die here will
attain salvation (Moksa) by Niirada's blessing, accord-
ing to M.B., Vana Parva, Chapter 83, Verse 81.
AMBALIKA. (1) The youngest of the three daughters
of the King of Kasl — Amba, Ambika and Ambalika.
Vicitravlrya, son of Santanu married Ambika and
Ambalika. The mother of this princess was Kausalya.
2) Pdndus Mother. Vicitravlrya died before children
were born to his wives. To avoid the extinction of the
family, Satyavall, mother of Vicitravlrya summoned
Vyasa, her other son and asked him to beget a son for
Ambika. Vyasa obeyed his mother half-heartedly.
Ambika did not like the dark-complexioned, crudely
attired Vyasa. Still owing to the Mother's pressure, she
passively submitted to the act. As a result of their union
was born Dhrtarastra, who was blind from his birth. The
grief-stricken mother called Vyasa again and asked him
to have union with Ambalika this time. As Ambalika's
face was pale at the time of their union, a child with
pale complexion was born to her. He was named Pandu.
Having thus failed in both attempts, SatyavatI asked
Ambika to go to Vyasa again. At night Ambika secretly
disguised her waiting-maid and sent her in her own
place, to Vyasa. The waiting-maid experienced exquisite
pleasure in Vyasa's company and as a result a most
intelligent son was born to her. It was he who became
the renowned Vidura. (M.B., Adi Parva, Chapter 106).
AMBARlSA I. A King of the Iksvaku dynasty.
1 ) Genealogy and Birth. From Visnu was born in the
following order : Brahma-Marici-Kasyapa. - Vivasvan-
Vaivasvatamanu-Iksvaku-Vikuksi - Sasada - Puranjaya-
Kukutstha-Anenas-Prthulasva-Prasenajit - Yuvanasva-
Mandhata-Ambarlsa. Mandhata had three sons: Amba-
rlsa, Mucukunda and Purukutsa and fifty daughters.
29 AMBARlSA I
The Muni (Sage) Saubhari married the daughters.
2) Ambarisa's Taga ( sacrifice) . In Valmlki Ramayana
there is a story of Devendra's theft of the sacrificial
cow from Ambarlsa's yagasala. Devendra could not
bear the thought of King Ambarlsa winning world-
renown and glory by performing yagas. Therefore Indra
stole the sacrificial cow and took it away. The Upa-
dhyaya ( Chief Priest ) was alarmed at the disappear-
ance of the cow and expressed his opinion to the King
that it would be enough to sacrifice a human being in-
stead of the cow. The King searched for the cow in all
countries, cities and forests. At last he reached the
peak of Bhrguturiga where the sage Rcika lived with
his wife and children. The King explained to the sage
the whole story. He requested him to sell one of his sons
in exchange for 100,000 cows. Rcika had three sons.
The eldest was his father's favourite and the youngest
was the mother's pet. In the end, Rcika sold the second
son, SunaSsepha in return for 100,000 cows.
On his return journey with Sunassepha the king rested
for a while at Puskara Tlrtha. There Sunassepha
happened to meet his uncle Visvamitra and complain-
ed to him about his sad plight. Sunassepha's wish was
that the king's yaga should be performed and at the same
time his own life-span should be extended. Visvamitra
promised to save Sunassepha. He called Madhu-
cchandas and his other sons and said to them : "One of
you must take the place of Ambarlsa's sacrificial cow
and save the life of Sunassepha. God will bless you."
But none of the sons of Visvamitra was prepared to
become the sacrificial cow. Visvamitra uttered a curse
on his sons that they would have to spend a thousand
years on earth, eating dog-flesh. Then he turned to
Sunaisepha and told him that if he prayed to the gods
at the time of Ambarlsa's yajfla, they would save him.
So Sunassepha went to Ambarlsa's yagasala. As
ordered by the assembled guests, Ambarlsa bound
Sunassepha and had him dressed in blood-red robes,
ready for the sacrifice. Sunassepha began to praise and
pray to the gods. Soon Indra appeared and blessed him
with longevity. He also rewarded Ambarlsa for his
yaga. Thus Sunassepha was saved. * (Valmiki Rama-
yana Bala Kanda, Sarga 61).
3) Ambarifa and Durvdsas. In Bhagavata we see a story
which describes how the Sudarsana Cakra which emerg-
ed from Ambarlsa's forehead chased Durvasas in all
the three worlds. Ambarlsa was a devout worshipper of
Visnu. From the very beginning of his reign, peace and
prosperity spread all over the country. Mahavisnu
who was pleased with the deep piety and devotion of
Ambarlsa appeared to him and bestowed on him the
control of his (Visnu's) Sudarsana Cakra. After that
Ambarlsa 'started the observance of EkadasI vrata.
The rigour of the observance alarmed even Indra. He
decided to obstruct the observance somehow or other. At
that time, Durvasas arrived in devaloka. Indra insti-
gated Durvasas to spoil the EkadasI observance of
Ambarlsa.
Durvasas went to Ambarlsa's palace. There the King
received him with due respect and sent him to the river
Kalindi for his bath and morning rites. Durvasas went
* The story of SunasseDha may be seen with slight variations in the Devi Bhagavata and other Puranas. In those versions, Sunassepha
has been described as the sacrificial cow at Hariscandra's yaga, and moreover, Ajigarta is referred to as the father of Sunassepha. (Brahmanda
Parana, Chapter 58 gives the same story as in Valmiki Ramayana) .
AMBARISA II
30
AMOGHA
for his bath and deliberately stayed away till the con-
clusion of Ambarlsa's Ekiidail observance. At the end
of the observance, after feeding the gods with his
) la'-;., - \inbarisa kept the remaining portion for
Durvasas. After his bath etc., Durvasas returned, but
he was furious when he was offered the leavings of the
food of the gods and refused to take any food. In his
anger he advanced towards Ambarisa. A terrible mons-
ter Krtya. emanated from the Maharsi and was about
to destroy Ambarlsa. Ambarlsa at once called upon
Sudarsana Cakra, which appeared instantly and after
cutting the throat of Krtya, turned against Durvasas.
Terrified by it, Durvasas began to flee for life. The
Cakra pursued him at his heels. Durvasas went to Indra
and sought refuge with him. But the Cakra followed
him there. Indra pleaded helplessness. Then the
Maharsi went to Brahma and sued for his help. There
also the Cakra pursued him. Brahma sent him to Siva.
Siva was also unable to give him shelter. Sudarsana con-
tinued to chase him. Durvasas then sought shelter with
Mahavisnu. Visnu told him plainly that there was
no alternative but to go and sue for mercy to Amba-
rlsa himself and advised him to do so. At last Durvasas
returned to Ambarlsa and begged his pardon. Ambarlsa
saved him from Sudarsana Cakra and described to him
the glory resulting from the observance of Ekadasi
vrata. (Bhagavata, Navama Skandha) .
4) Other Details (1) Ambarisa performed a yaga in
the Yamuna valley. (M.B.,Adi Parva, Chapter 1, Verse
277; Bhisma Parva, Chapter 9, Verse 6; Vana Parva,
Chapter 129, Verse 2).
(2) Maharsi Durvasas recalled Ambarisa's power.
(M.B., Vana Parva, Chapter 263, Verse 33).
(3) The Sage Vyasa once told Dharmaputra that
Ambarisa was one of the 16 great kings who lived in
ancient times. The 16 reputed Kings were : Marutta,
Suhotra, Paurava, Sibi, Sri Rama, Bhaglratha, Dilipa,
Mandhata, Yayati, Ambarisa, Sasabindu, Gaya, Ranti-
deva, Bharata, Prthu and Parasurama. (M.B., Drona
Parva, Chapter 64).
(4) Ambarlsa fought single-handed against thousands
of Kings. (M.B., Drona Parva, Chapter 64).
(5) He performed one hundred yagas. (M.B., Drona
Parva, Chapter 64) .
(6) Ambarisa once questioned Indra about his (Amba-
risa's) army Chief Sudeva becoming more mighty
than himself. (M.B., Santi Parva, Chapter 98, Verses
6-11).
(7) Ambarisa gave 110 crores of cows to the Brahmins.
(M.B., Santi Parva, Chapter 234, Verse 23).
(8) Ambarisa was also among the Munis who committ-
ed theft of Agastya's lotuses. (M.B., AnuSasana Parva,
Chapter 94, Verse 24) .
(9) Besides giving cows to Brahmins, Ambarisa gave
them the country also.(M.B., Anusasana Parva, Chapter
137, Verse 8).
AMBARlSA II. When Balabhadrarama entered the
lower world (Patala) after death, among the Nagas
who welcomed him, there was one called "Ambarisa".
(M.B., Mausala Parva, Chapter 4, Verse 16).
AMBASTHA I. King Srutayu, who belonged to the party
of the Kauravas was the ruler of Ambastha land and
so he was called Ambastha. (M.B., Bhisma Parva,
Chapter 96, Verses 39-40) . He was killed in the fight
with Arjuna. (M.B., Drona Parva, Chapter 93, Verses
60-69) .
AMBASTHA II. There was a hero called Ambastha
among the warriors on the side of the Pandavas. (M.B.,
Drona Parva, Chapter 25, Verse 50). He fought
against King Cedi who was on the side of the Kauravas
and in the fight King Ccdi fell.
AMBASTHA III. See the word "VAR1VJA".
AMBASTHAM. A region in ancient India. It is believ-
ed that it was to the north of Sindlia (M.B., Sabha
Parva, Chapter 37, Verse 7) .
AMBHORUHA. A son of Sage Visvamitra. (M.B., Anu-
sasana Parva, Chapter 4, Verse 59).
AMBIKA I. Elder sister of Ambalika. (See AMBA-
LIKA).
AMBIKA II. Another name of Parvati. (Agni Purana,
Chapter 12).
AMBUMATl. A river. (M.B., Vana Parva, Chapter 83,
Verse 56).
AMBUVAHINI. A river. (M.B., Bhisma Parva, Chapter
9, Verse 27) . Praising this river at dawn and dusk will
bring divine grace. (M.B., Anusasana Parva, Chapter
165, Verse 20).
AMBUVlCA. One of the Kings of Magadha. He had a
minister named Mahakarni. (M.B., Adi Parva, Chapter
203, Verses 17-19).
AMHU. An Asura in the period of the Rgveda. This
Asura had been doing much harm to the hermits.
Purukutsa was the hermit whom he tormented most.
Indra vanquished this Asura and destroyed seven of
his cities. (Rgveda, Mandala 1, Anuvaka 11, Sukta
63, Khanda 7).
AMITADHVAJA. A Raksasa. ( M.B., Santi Parva, Chap-
ter 227, Verse 50).
AMITAUJA. A mighty Ksatriya King of the Paficala
kingdom. He was born from the element of a Raksasa
named Ketuman. Before the Pandavas went to war, they
had sent an invitation to him. He was one of the distin-
guished royal allies of the Pandavas. (M.B., Adi Parva,
Chapter 67, Verse 12; Udyoga Parva, Chapter 4,
Verse 12; Udyoga Parva, Chapter 71, Verse 11).
, AMITRAJIT. A King. In his country there were innu-
merable Siva temples. Narada Muni who was delighted
by this sight, went to the Palace and said to Amitrajit:
"In the city of Campakavati there is a Gandharva
virgin named Malayagandhinl. She has been abducted
by Karikalaketu, a Raksasa. She has promised to marry
the person who will rescue her from him. Therefore
please save her from the Raksasa." As suggested by
Narada Amitrajit killed Kankalaketu in battle and
recovered Malayagandhinl and married her. Vira was
their son. (Skanda Purana).
AMOGHA I. A Yaksa who accompanied Siva when the
latter once went on a journey to Bhadravata. (M.B.,
Vana Parva, Chapter 231, Verse 35).
AMOGHA II. This name has been used as a synonym of
Skanda. (M.B., Vana Parva, Chapter 232, Verse 5) .
AMOGHA III. A synonym of Siva. (M.B., Anusasana
Parva, Chapter 17, Verse 114).
AMOGHA IV. A synonym of Visnu. (M.B., Anusasana
Parva, Chapter 149, Verse 25) .
AMOGHA(M). An Agni which originated from Brhas-
pati's family. (M.B., Vana Parva Chapter 222, Verse
24).
AMOGHA. Santanu Maharsi's wife. Once Brahma
visited Santanu Maharsi's Asrama. As the Maharsi was
AMPITTA
31
AMRTAM
not at home, it was Amogha who received the guest
with due reverence. Fascinated by the irresistible
charm of Amogha, Brahma had an involuntary emis-
sion of seminal fluid. He felt ashamed of his own weak-
ness and left the Asrama immediately. The Maharsi
who returned to the Asrama soon after, came to know
from his wife whose semen it was. He asked Amogha to
accept Brahma Deva's precious semen and not to let it
be wasted. Being a devoted wife, she accepted it, but
unable to bear the divine pregnancy, she deposited it
in the water lying in the valley of the Yugandhara
mountain. From that time, it became a place of holy
bath, known as Lohita. It was by bathing in this holy
water that Parasurama washed away his sin of annihi-
lating the Ksatriyas. (Padma Purana, Srsti Khanda, 55) .
AMPITTA. A name for barbers. 'Ampitta' is derived from
the Sanskrit word "Ambisthah". The word Ambisthah
means Physician. In olden days barbers were physicians
also. Going about from house to house, they could easily
practise both these professions. Since barbers practised
physic also they were called Ambisthas. Ampitta is a
corrupted form of Ambistha. (Dravidian Philology) .
Barbers sometimes style themselves as "Pandits". It
is on the basis of this that we have today, "All Kerala
Pandit Sabha" and other similar names. There is a
legend on the basis of which this community has assum-
ed the title of "Pandit".
Long ago when Sri Buddha was about to go to the
forest for performing Tapas, thousands of people flocked
together to have his darsana. Buddha wished to continue
his journey after shaving his head. Buddha asked loudly
whether anyone in the crowd was prepared to shave
his head. Only a single man came forward cheerfully to
do that work. Buddha turned to him and said: "My
dear friend, you are the only Pandit in this crowd. You
have the wisdom to understand that there is nothing
disgraceful in shaving one's head."
He shaved Buddha's head. From that day his descen-
dants _came to be known as "Pandits".
AMRTA. Daughter of a King of Magadha. She was the
wife of Anasva and mother of Pariksit. (M.B., Adi
Parva, Chapter 95, Verse 41) .
AMRTAM. (SeePRAMRTAM).
AMRTAM. A delicious and precious food obtained from
the ocean of Milk when the Devas and Asuras churned
it. In Chapter 152 of Agni Purana, the word "Mrtam"
is defined as wealth received by begging and "Amrtam"
as wealth received without begging, and "Pramrtam"
as another kind of wealth obtained without begging.
1) Cause of Ksirabdhi-mathanam. (Churning of the Sea
of Milk) — Once when Maharsi Durvasas was travelling
through a forest, he met the Apsara woman, Menaka,
with a garland of Kalpaka flowers in her hand. The
fragrance of the flowers filled the whole forest. Durvasas
approached Menaka and requested her to give the gar-
land to him. The Vidyadharl (Apsara woman) prostrat-
ed before the Maharsi with reverence and presented
the garland to him. Wearing that garland on his hair,
Durvasas went to devaloka.
There he saw Indra riding on his elephant, Airavata,
accompanied by his retinue of Devas. The Maharsi took
the rare garland from his head and presented it to
Indra, the King of Devas. Indra received the garland
and placed it on Airavata's head. The elephant was
attracted by the fragrance of the garland and took it in
its trunk, examined it by smelling it and then threw it
on the ground.
Durvasas, who became angry at the way in which his
garland was slighted by Indra said to him: "Since
you have treated my garland with disrespect, the gJory
and prosperity of devaloka will perish !" On hearing
the curse, Indra alighted from the elephant, frightened.
He begged pardon of the Maharsi. The fuiious Muni
continued: "I am not soft-hearted; nor am I of a for-
giving nature. Other Munis may forgive. Remember, I
am Durvasas. You have become so haughty because
other Munis like Vasistha and Gautama have been flat-
tering you too much." Having said this Durvasas went
his way. Indra returned to Amaravatl.
From that day the glory of devaloka began to decline.
The three worlds became dull. Even the plants and
shrubs began to wither. The performance of yagas came
to an end. The Devas began to be affected by the
infirmities of old age. Taking advantage of this situation,
the Asuras started preparations for opposing the Devas.
Under the oppression of the Asuras, the Devas groaned
in distress. Led by Agni Deva they sought refuge under
Brahma. Brahma led them to Mahavisnu. They all join-
ed in praising Visnu who appeared and told them like
this: "O Gods ! I shall enhance your glory. Do as I
tell you. Along with the Asuras bring all kinds of medi-
cinal herbs and deposit them in the ocean of Milk.
Obtain Amrtam from it by churning it with Mahameru
as the churning staff and Vasuki as the rope. The
Amrtam (Amrta) which will be produced by churning
the Milk sea, will make you strong and deathless. I
shall see that the Asuras will share in your troubles but
not in enjoying Amrtam."
2) Churning of the Milk Sea. After Visnu had vanished,
the Devas made a treaty with the Asuras and began to
work for getting Amrtam. All of them joined together
in bringing various kinds of medicinal herbs and after
putting them in the Milk sea which was as clear as the
cloudless sky, began to churn it, using Manthara Moun-
tain as the churning staff and snake Vasuki as the rope.
The party of Devas was posted at the tail-end of Vasuki
while the Asuras took their stand at the head. The
Asuras became enervated by the fiery breath coming out
of Vasuki's mouth. The clouds which were blown by
that breath invigorated the Devas.
Mahavisnu transformed himself into a tortoise, and
sitting in the middle of the Milk Sea served as the
foundation for the Manthara Mountain, the churning
staff. Assuming another form, invisible both to Devas
and Asuras, Mahavisnu pressed down the Manthara
Mountain from above.
While churning the Milk Sea like this, the first object
that rose to the surface was Kamadhenu. Both Devas
and Asuras were strongly attracted towards Kamadhenu
While all were standing spellbound, VarumdevI with
her enchanting dreamy eyes next appeared on the sur-
face. Parijatam was the third to appear. Fourth, a group
of Apsara women of marvellous beauty floated up. The
Moon appeared as the fifth. Siva received the Moon.
The venom which came out of the Milk Sea as the
sixth item, was absorbed by Nagas. After that arose
Bhagavan Dhanvantari, dressed in pure white robes
and carrying a Kamandalu in his hand filled with
Amrtam. All were delighted at this sight. Next Maha-
laksmi made her appearance in all her glory with a
AMRTAM
32
AMRTAM
lotus in her hand and seated in an open lotus flower.
Gandharvas sang celestial songs in her presence ;
Apsara women danced. For her bath, the Gariga river
arrived there with her tributaries. The Milk Sea itself
took on physical form and offered her a garland of ever-
fresh lotus flowers. Brahma bedecked her with orna-
ments. After that Laksmldevi, fully adorned in all her
magnificent jewels, in the presence of all Devas, joined
the bosom of Mahavisnu. The Asuras were displeased
at it. They snatched the pot of Amrtam from Dhan-
vantari and fled away.
3) How Amrtam was recovered. With the loss of Amrtam,
the Devas were in a fix. They began to consider how
the pot of Amrtam could be recovered. Accordingly
Mahavisnu transformed himself into a celestial virgin,
Mohini, of extraordinary beauty. She approached the
Asuras as a shy girl. The Asuras were enchanted by
her surpassing beauty. They asked her, "Who are
you ?" Looking down on the ground, Mohini replied:
"I am the little sister of Dhanvantari. By the time I
came out of the Milk Sea, the Devas and Asuras had
already gone. Being lonely I am going about in search
of a suitable mate."
On hearing her words, the Asuras began to make
friends with her one by one, determined not to waste
this opportunity. They told her that she should distri-
bute Amrtam to all of them and in the end she should
marry one of them. Mohini agreed, but added : "All
of you should close your eyes. I shall serve Amrtam
to all. He who opens his eyes last, must serve Amrtam
to me and he will marry me".
All of them accepted this condition. They sat in front
of Mohini with closed eyes. In a moment Mohini left
the place with the pot of Amrtam and went to deva-
loka.
4) Rdhu's neck is cut. When the Asuras opened their
eyes, Mohini was not to be seen. Finding that they
were betrayed, they were in great perplexity. All of
them pursued Mohini to devaloka. Devas had put
the Sun and Moon gods on guard duty at the gates
of devaloka. At the instance of the Asuras, Rahu in
disguise entered the divine assembly chamber. The ,
Sun and Moon gods detected him and Visnu with his
weapon, Sudarsana Cakra cut open his neck. Swearing
that he would wreak vengeance on the Sun and Moon
Rahu returned. In the 8th Skandha of Bhagavata it is
said that even now from time to time Rahu swallows
the Sun and Moon, but they escape through the open
gash in his neck and this is known as solar eclipse and
lunar eclipse.
5) Defeat of the Asuras. Indra and all other gods took
Amrtam. The enraged Asuras attacked the gods, who
had gained strength and vigour by taking Amrtam.
The Asuras were driven away in all directions. All the
three worlds began to enjoy glory and prosperity again.
6) Kalakuta. The story of how the deadly poison,
Kulakiita arose at the churning of the ocean of Milk,
is given in M.B., Adi Parva, Chapter 18, Verses 42-45,
as follows : After many precious things had come up
Kalakuta poison with fumes and flames, appeared on
the surface of the ocean. Its strong smell caused a
stupor in all the three worlds. Fearing that the world
will perish, Brahma requested Siva to swallow that
poison. Siva gulped it down, but stopped it in his
throat. From that day he became "Nilakantha".
7) The story of Airdvata. Indra's tusker Airavata was
responsible for the churning of the ocean of Milk. But
in the Mahabharata, Adi Parva, Chapter 18, Verse 42
it is said that a white elephant with four tusks arose
during the churning of the ocean of Milk and that
Dcvendra caught and tamed it. This is an obvious
contradiction. Besides, in Valmlki Ramayana, Aranya-
kanda, 14th Sarga, the wounded Jatayu describing his
family history to Sri Rama, gives the following account
about the origin of Airavata :
Kasyapa, one of the Prajapalis, married the eight
daughters of Daksa. One of them named Krodhavasa
had ten daughters by Kasyapa. They were: Mrgi, Mrga-
mada, Hari, Bhadramada., Mataiigl, Sarduh, Sveta,
Surabhi, Surasa and Kadru. Of them Bhadramada
gave birth to a daughter, Iravati. The tusker Airavata
is Iravati's son.
An explanation for this discrepancy may be seen in
Visnu Purana, 3rd Section, Chapter 1. Now six
Manvantaras have passed (See 'MANVANTARA') .
This is the seventh Manvantara. Each Manvantara
has a new Indra. According to this, different Indras
have their own Airavatas. This is the only explanation
for this apparent contradiction.
8) Amrtam and Garuda. There is another story about
Amrtam which says that Garuda once went to deva-
loka and brought Amrtam from there to be given to
the Nagas, but Devendra came down and took it back.
This story is given in Mahabharata from Chapter 27
onwards. Vinata, a wife of Kasyapa gave birth to
Garuda and Kadru and her sister gave birth to the
Nagas. Once there was a dispute between Vinata and
Kadru. Vinata said that the hairs on the tail of Uccai-
sravas, Devendra's horse, were white but Kadru
asserted that they were black. To settle the dispute they
made a bet. The condition was that the loser must
become the servant maid of the winner. As instructed
by Kadru, some of the Nagas went in advance and
hung down from the tail of Uccaissravas, thus giving the
false appearance of a tail with black hairs. By this trick
Vinata lost the bet and had to become Kadru's servant
maid. As a result of it, the task of looking after Kadru's
children became Garuda's duty. Kadru told him that
if he fetched Amrtam from devaloka and gave it to the
Nagas, she was prepared to release him from the bond-
age. So Garuda flew up to devaloka, fought with the
gods and defeated them. He returned with the pot of
Amrtam and gave it to the Nagas. The Nagas went
to take their bath after placing the pot on darbha grass
spread on the floor. Just then Devendra swooped down
and carried away the pot of Amrtam to devaloka.
When the Nagas returned after their purifying bath,
the pot was not to be seen. In their greed they began
to lick the darbha grass on which the pot was placed.
The sharp edge of the grass cut their tongues into two.
This is why the Nagas (snakes) came to have forked
tongues.
Amrtam which has been thus recovered after many
such adventures, is still preserved carefully in devaloka.
[ (1) M.B., Adi Parva, Chapter 17. (2) M.B., Adi
Parva, Chapter 27, verse 16. (3) M.B. Adi Parva,
Chapter 30, Verse 2. (4) Valmlki Ramayana, Aranya
Kanda, 35th Sarga. (5) Visnu Purana, Section 1,
Chapter 9. (6) Agni Purana, Chapter 152. (7) Bhaga-
vata, 8th Skandha. (8) Uttara Ramayana.]
AMSA
33
AMSUMATI
AMSA. A sage of the family of Marlci.
1) Genealogy. He was descended from Visnu through
Brahma, Marlci and Kasyapa.
2) Birth. Marlci was one of the six sons, all rsis, of
Brahma. These six sons, born parthogenetically of
Brahma, were : Marlci, Aiigiras, Atri, Pulastya, Pulaha
and Kratu. Marlci had a son named Kasyapa. Kasyapa
married the thirteen daughters of Daksa. The eldest of
them, Aditi, gave birth to twelve sonsDhata, Aryaman,
Mitra, Sakra, Varuna, Arhsa, Bhaga, Vivasvan, Pusan,
Savita, Tvasta and Visnu. Arhia is one of these
twelve sons who have been called the twelve Adityas.
(See Chapter 65 of Adi Parva of the Mahabharata) .
3) Events. The Mahabharata says (Sloka 66, Chapter
123) that Arhsa was present at the time of Arjuna's birth
when several devas had come there to see the infant.
In Sloka 34, Chapter 45 of Salya Parva it is said that
Arhsa was present on the occasion of the Abhiseka of
Skandadeva. Arhsa is said to have presented to Skanda-
deva five good warriors : Parigha, Vata, Bhima,
Dahana and Dahati.
AMSAPAYA. Name of a priest (Rtvik) qualified to
officiate at a sacrifice. This priest officiated at the sacri-
fice (yajna) performed by Brahma at Puskaraksetra.
(See Chapter 34 of Padma Purana) .
AMSAVATARA. The incarnation of God on earth is
called avatara. When the incarnation is only partial,
that is, when only some of the divine elements incarnate,
it is called amsavatara (Arhsa = part). Chapters 54 to
64 of Adi Parva of the Mahabharata give us a list of
the gods who have incarnated partially. The following
list of devas and their arhsavataras is based upon the
account given in the fourth Skandha of Sri MahadevI
Bhaga vata.
Name of the god Name of the amsavatara
1 . Kasyapa Vasudeva
2. Adisesa Balabhadra
3. Narayanarsi Sri Krsna
4. Yamadharma Yudhisthira
5. Asvimdevas Nakula and Sahadeva
6. Dharma Vidura
7. Siva Asvatthama
8. Gandharvaraja Devaka
9. Astavasu Bhisma
10. Marudgana Krpa ; Krtavarma
1 1 . Aditi Devaki
12. Nararsi Arjuna
13. Vayu Bhimasena
14. Surya Kama
15. Brhaspati Drona
16. Varuna Santanu
17. Marut Virata
18. Hamsa Dhrtaras(ra
19. Dvapara Sakuni
20. Pavaka Dhrstadyumna
21. Kali Duryodhana
22. Raksasa Sikhandl
23. Varuna Drupada
24. Visvedevas Sons of Pancali
25. Dhrti Mldrl
26. Vipracitti Jarasandha
27. Hayagriva Kesi
28. Baskala Bhagadatta
29. Lamba Pralamba
30. Sanatkumara Pradyumna
Name of the god
31. LaksmI
32. Sidd'hi
33. Mad
34. Jaya
35. Vijaya
36. Hiranyaksa
37. Hiranyakasipu
38. Ravana
39. Kumbhakarna
40. Prahlada
41. Kalanemi
42. Anuhlada
43. Khara
Name of the amsavatara
Pancali
KuntJ
Gandhari
Hiranyaksa
Hiranyakasipu
Ravana
Kumbhakarna
Sisupala
Dandavaktra
Salya
Kamsa
Dhrstaketu
Dhenuka.
(For more details see under the word, AVATARA) .
AMSUDHANAPATTANA. Name of an ancient tovn in
North India. Bharata passed through this town while
going to Ayodhya from Kekaya after Dasaratha's death.
Valmiki has described this town in the Ramayana in
this context.
AMSUMAN. Name of a King belonging to the Solar
dynasty (Surya Variisa) .
1 ) Genealogy. Arhsuman was descended from Visnu
through Brahma-Marlci-Kasyapa-Vivasvan-Vaivasvata-
manu-Iksvaku-Vikuksi-SaSda-Puranjaya - Kakutstha -
Anenas-Prthulasva-Prasenajit - Yuvanasva - Mandhata-
Purukutsa-Trasadasyu-Anaranya - Aryawan - Vasuma-
nas-Sudhanva-Traiyyaruna-Satyavrata-Trisanku-Haris-
candra-RohitasVa - Harita - Cuncu - Sudeva - Bharuka-
Bahuka-Sagara-Asamanjas-Arhsuman.
2) Birth. Sagara, a king of the Surya varhsa,( mention-
ed above) had two wives, Sumati (Vaidarbhl) and
Kesini (Saiba) by name. Kesini gave birth to a son
named Asamanjas. Arhsuman was the son of Asamanjas
and the father of the famous Bhagiratha. (See under
the title, BHAGlRATHA).
3) Some other details. Arhsuman was one of the Kings
who attended the Svayarhvara of Pancali. (Vide
Sloka 11, Chapter 185 of Adi Parva of the Maha-
bharata) .
AJ/lSUMAN II. There is a reference to one Arhsuman
in the course of the description of the Visvedevas.
AMSUMAN III. King of Bhoja who was killed by
Drona in the war at Kuruksetra (Vide Sloka H,
Chapter 6 ofKarna Parva).
AMSUMATI. The daughter of the Gandharva King
named Dramila. Her story is narrated in the Siva
Purana to illustrate the benefits of performing the Pra-
dosa-Vrata. Suta expatiates on the importance and
advantages of Pradosa-Vrata to a number of sages
in Naimisaranya. King Satyaratha was a scrupulous
observer of Pradosa-Vrata. Unfortunately he defaulted
in his observance of the Vrata owing to unavoidable
circumstances and, after his death, was born again as
the King of Vidarbha. He was killed in a battle by the
King of Salva and his wife, pregnant at that time, fled
to a forest. She gave birth to a son on the bank of a
river. Then, when she stepped into the river to drink
some water, she was carried away by a crocodile. Pre-
sently a Brahmin woman named Usa happened to pass
that way with her son named Sucivrata. Seeing a new-
born infant there, that Brahmin woman took him, gave
him the name, Dharmagupta and brought him up as
her own son. According to the advice of a pious Brah-
min named Sandilya, both Sucivrata and Dharmagupta
AMURTARAYAS
34
ANANTA I
started performing Pradosa-Vrata. Lord Siva was pleas-
ed with them and gave them much wealth. Dharma-
gupta happened to meet Arhsumatl, daughter of the
Gandharva King, Dramila, one day in a forest and
they fell in love with each other. Dramila came to
know of their love and so gave his daughter in marriage
to Dharmagupta. As a result of the wealth and power
which he had acquired by observing strictly Pradosa-
Vrata Dharmagupta was able to return to Vidarbha,
defeat King S'.lva and regain his kingdom from him.
AMURTARAYAS. He was a renowned King of ancient
Bharata and the father of King Gaya. Amurtarayas
received a sword from Puru. (M.B., Santi Parva, Chap-
ter 166, Verse 7 5).
ANADIPAKA. (See Pancatantra ) .
ANADHRSTI I. A King of the Puru dynasty.
1 ) Genealogy. Descended from Visnu thus : Visnu-
Brahma-Atri-Candra-Budha-Pururavas-Ayus - Nahusa -
Yayati-Puru-Janamejaya - Pracinvan - Namasyu - Vita-
bhaya-Sundu-Bahuvidha-Samyati-Rahovadl - Raudras-
van-Anadhrsti.
Anadhrsti is a son born to Raudrasva by Misrakesi, an
Apsar" woman. (M.B., Adi Parva, Chapter 94, Verses
8-12) . Anadhrsti has two synonyms, Rceyu and Anvag-
bhanu.
ANADHRSTI II. Verse 58, Chapter 14 of Sabha Parva
mentions seven great Yadavas. One Anadhrsti is named
amongst the seven. This Anadhrsji was present at the
marriage of Abhimanyu at Ipaplavanagara. (M.B.,
Virata Parva, Chapter 72, Verse 22) . There was one
Anadhrsji also amongst the warriors who encompassed
Arjuna and Krsna at the battle-field of Kuruksetra.
(M.B., Udyoga Parva, Chapter 151, Verse 67) . He was
the son of King Vrddhaksema. Hence he was called
Varddhaksemi also.
ANADHRSYA. One of the Kauravas. ( M.B., Adi Parva,
Chapter 67, Verse 105) .
ANAGATA. (See PANCATANTRA) .
ANAGHA I. Son of Vasistfia. He had seven sons, by
his wife Urja. They were: Rajas, Gotra, Urdhvabahu,
Savana, Anagha, Sutapas and Sukra. Holy characters,
they became the saptarsis of the age of the third Manu.
(Manvantara).
ANAGHA II. was a Gandharva. He participated in the
birthday celebrations of Arjuna. (M.B., Adi Parva,
Chapter 122, Verse 5o).
ANAGHA III. A king called Anagha is referred to in
Verse 22, Chapter 8 of M.B.
ANAGHA IV. Skanda has a synonym, Anagha as well.
(M.B., Vana Parva, Chapter 232, Verse 5) .
ANAGHA V. A bird named Anagha is mentioned
among the children of Garuda. (M.B., Udyoga Parva,
Chapter 101, Verse 12).
ANAGHA VI. Used as a synonym of Siva. (M.B.,
Anusasana Parva, Chapter 1 7, Verse 38) .
ANAGHA VII. A synonym of Visnu. (M.B., Anusasana
Parva, Chapter 149, Verse 29).
ANAGHAM. A place in ancient India. (M.B., Sabha
Parva, Chapter 30, Verse 9) .
ANAGNI(S). They are Pitrs. Pitrs like Agnisvattas,
Barhisads, Anagnis, Sagnis were offsprings of Brahma.
Two damsels, Mena and Dharim were born to them
of Svadha. (Agni Purana, Chapter 20) .
ANAL A I. A daughter of Daksa. Some of the other
daughters are Aditi, Dili, Danu, Kalika, Tamra,
Krodhavasa, Manu and Anala. These daughters were
married to Kas"yapa, son of Marici. Trees, creepers etc.
owe their origin to Anala. (Valmlki Ramayana, Aranya
kanda, Canto 14) .
ANALA II. Another Anala is referred to in Verse 71
Chapter 66 of Adi Parva, in M.B. This Anala was the
wife of KaSyapa and a great granddaughter of Krodha-
vasa, the daughter of Daksa. Krodhavasa begot Sveta,
and she Surabhl ; Rohini was the daughter of Surabhl
and Anala was Rohini's daughter.
ANALA III. Daughter of Malyavan born of Sundarl.
She was married to Vi^vavasu. KumbhinasI was her
daughter. (Valmlki Ramayana, Uttarakanda).
ANALAMBA. A sacred pool. A bath in the pool is as
efficacious as the Purusamedha yajna. (M.B., Anu-
sasana Parva, Chapter 25, Verse 32) .
ANAMITRA I. A king of the Solar dynasty. The
Atmapurana refers to him as the son of Nighna.
ANAMITRA II. Anamitra, son of Dhrs{a is referred to
as a king of the Yadavas in Atmapurana.
ANAMITRA III. One Anamitra, son of Vrsni is refer-
red to in Matsyapurana. He was the father of Sini.
ANAMITRA IV. A son born to King Krosta and his
wife Madrl.
ANAMITRA. Father of Caksusa, the Manu of the 6th
Manvantara and son of sage Anamitra. (SeeAnanda).
ANANATA. A sage. (Rgveda, Mandala 4, Sukta 175) .
ANANGA I. Son of Kardamaprajapati, and a king
reputed for his love of the people and unparallelled integ-
rity. He had a son called Atibala. (M.B. Santi Parva,
Chapter 59, Verse 91).
ANAlsfGA II. (See Kamadeva) .
ANANGA. A river in ancient India. (M.B., Bhlsma
Parva, Chapter 9, Verse 35) .
ANANTA I. (ADISESA) . '
1) Genealogy. Mahavisnu begot Brahma and he the
Prajapatis and Ananta (Adisesa) is one of the Praja-
patis. (Valmlki Ramayana, Aranyakanda, Canto 14,
Verse 7) . Ananta is also referred to as the son of
Katyapa, one of the Prajapatis born ofKadru. (M.B.,
Adi Parva, Chapter 105, Verse 41). Also Balabhadra-
rama, elder brother of Sri Krsna was a partial incarna-
tion of Ananta.
2) Differences with mother. Vinata and Kadru were
two wives of Kasyapa prajapati. Garuda was born as
Vinata'sson and numerous serpents like Ananta, Vasuki,
Taksaka, Karkkofaka were sons of Kadru. Once a
controversy developed between Vinata and Kadru, the
latter saying that there were a few black hairs on the
tail of Airavata and the former denying it. It was
agreed that she who proved wrong in the argument
would become the slave of the other. To prove herself
to be right Kadru, the same night, asked her sons to
go and stay suspended in the hairs of Airavata's tail.
Some of the sons agreed to do so, while her other
(prominent) sons like Ananta expressed their disincli
nation to do such an unethical act. Kadru cursed these
disobedient children of hers to die at the serpent yajna
of Janamejaya, whereupon Ananta and his supporters
departed in sorrow. (M.B., Adi Parva, Chapter 65).
3) Ananta's new engagement. Departing thus from his
mother Ananta visited sacred centres like Gandha-
madana, Badari and practised austerities. And, Brahma
appeared before Ananta and asked him not to worry,
but to go to the nether world and support the world
on his hoods. Brahma also told him that Garuda would
render him all help in the new task. Blessed thus by
ANANTA II
35
Brahma, Ananta gladly took up the new job. (M.B.,
Adi Parva, Chapter 36, Verse 24).
4) Ananta has another abode in the palace of Varuna
in the west. (M.B., Udyoga Parva, Chapter 110, Verse
18).
5) Atlanta's prowess. About Ananta's prowess Visnu
Parana has the following to say : At the bottom of
Patala there is a base (Tamasic) form of Visnu called
Adisesa. Even the Danavas and the Daityas are not
able to describe the attributes of that form. The
Siddhas call this Adisesa Ananta who is worshipped
by Devas and rsis. Ananta has 1000 heads and the
Svastika mark which is clearly visible is his ornament.
The 1000 gems in his head illuminate all regions, and
he renders the Asuras powerless for the good of all the
worlds. Adisesa whose eyes ever rotate due to the
overflow of his prowess, and who wears blue apparel
and garlands of white gems shines forth like another
Mount Kailasa beautified with garlands of clouds and
by the flow of the Gaiiga. Sri Devi and Varuni Devi serve
Ananta who holds in one hand a larhgala and in the
other a mace (musala) . As the deluge (end of a yuga
Kalpanta) approaches Rudra emanates from the faces
of Ananta and consumes the three worlds. Adisesa
dwells in the nether world wearing the whole earth as
a crown. Even the Devas cannot gauge his nature, shape,
prowess etc. When he yawns the earth and waters shake
and shiver. The Gandharvas, Nagas, Caranas etc. fail
to understand the real extent of his attributes, and that
is why this strange being is called Ananta (endless) . It
was by worshipping Ananta and by his grace that sage
Garga was able to master the sciences of astronomy
and causation (nimitta). (Visnu Purana, Part 2,
Chapter 5) .
6) The land qf Ananta. Patala is Ananta's world, and
at its bottom there is a spot called Ananta. That spot
is 30000 yojanas in extent, and here lives Ananta. He is
known as Sankarsana also. He bears the whole nether
world as though it were a mustard seed. And, when
he thinks of destroying the entire world the Rudra
called Saiikarsana will appear with other Rudras and
weapons like tridents (Trisula). Other serpents bow at
the feet of Ananta, who is supremely beautiful with
divine lustre. (Devi Bhagavata, Skandha 8) .
ANANTA II. A synonym of the Sun God. (M.B., Vana
Parva, Chapter 3, Verse 24) .
ANANTA III. A synonym of Sri Krsna. (M.B., Udyoga
Parva, Chapter 70, Verse 14).
ANANTA IV. One of the military captains of Skanda.
(M.B., Salya Parva, Chapter 45, Verse 57) .
ANANTA V. A synonym of Visnu. (M.B., Anusasana
Parva, Chapter 149, Verse 83).
ANANTA VI. A synonym of Siva. (M.B., Anusasana
Parva, _Chapter 17, Verse 135).
ANANTA. Wife of Janamejaya, son of King Puru.
ANANTA. The abode of Ananta in the nether regions.
(Devi Bhagavata, Canto 8). (There are certain indica-
tions that Ananta refers to Trivandrum, Capital city of
the Kerala State. Explanations of words like Svarga,
Bhumi, Patala, Ananta, Deva, Asura, throw much light
on this inference).
ANANTAVIJAYAM. The conch of Dharmaputra. It
was blown during the great war. (M.B., Bhisma Parva,
Chapter 25, Verse 15).
ANAPAYACOLA. A King of the Cola country, 1063-
1112. The Tamil poet Sekhilar who composed the
twelfth song of the great Saiva religious book called
Tirumurayil was a minister of this King.
ANARAKATlRTHA. A sacred pool. Brahma, along
with Visnu and others bathe daily in this sacred pool.
Therefore, it is said that the sins of all those who bathe
in the pool will be washed off.
ANARAJVYA (ANARAl^YA) . A King of the Iksvaku
dynasty. (M.B., Adi Parva, Chapter 1, Verse 236).
For genealogy, see IKSVAKU. Anaranya was a vege-
tarian. (M.B., Anusasana Parva, Chapter 115, Verse 59) .
Ravana once attacked his country whom he challenged
to a duel. In the duel Anaranya died. Before dying he
cursed Ravana that he would be killed by Rama, son
of King Dasaratha. (Brahmanda Purana, Chapter 45) .
ANARANYA. (See ANARAftYA) .
ANARKA(M) . A king born in King Kaipla's dynasty.
(Agni Purana, Chapter 2 78).
ANASA (ASAMGA) . A brother of Akrura. (Bhagavata,
Dasama Skandha) .
ANAStJYA. Wife ofSageAtri, son of Brahma. (Visnu
Purana, Part 1, Chapter 10).
1) Genealogy. From Mahavisnu were born in order
Brahma, Svayambhuva Manu, Devahuti, Anasuya. To
Svayambhuva, son of Brahma, was born by his wife
Satarupa five children : Uttanapada, Priyavrata, Ahuti.
Devahuti and Prasuti and Devahuti was married to
Kardama, son of Brahma. They begot two daughters,
Kala. and Anasuya. Marici married Kala and Atri
married Anasuya. (Bhagavata, Skandha 1, Chapter 4).
2) The Tapassakti of Anasuya. Once upon a time, rains
having failed for ten years the whole world sweated in
agony and river Gangl got dried up. Famine stalked the
world. In this dire contingency it was the tapassakti of
Anasuya that made trees bear fruits and Ganga to flow
again. Also, she converted ten days into nights on the
request of the Devas.
During their forest life Rama and Slta reached the her-
mitage of sage Atri, and the sage and Anasuya treated
the guests sumptuously. The above story about the
tapassakti of Anasuya was told then by Atri. The story
helped to increase Rama's respect for Anasuya. Anasuya
gave Slta all proper advice. She taught Slta that abso-
lute service to husband is the greatest tapas ordained
to women. Anasuya gave to Slta a very sacred garland
and a sublime gem. And, after that Rama and Slta left
the hermitage. (Valmiki Ramayana, Ayodhyakanda,
Cantos 117 and 118.).
3) Sons of Anasuya. She had three sons: Datt'treya,
Durvasas and Candra. (Visnu Purana, Part 1, Chapter
10) . (The reason for Mahavisnu being born as Datr.t-
reya, Siva as Durvasas and Brahma as Candra to
Anasuya is given under Atri) .
ANAUPAMYA. Wife of Banasura. Once she developed
an amorous interest in Narada. which led to some
domestic quarrels. (Padma Purana, Adikfinda, Chapter
14).
ANAVADYA. Wife of KaSyapa, this Apsar" woman
participated in the birthday celebrations of Arjuna.
(M.B., Adi Parva, Chapter 122, Verse 62).
AI^DA.* Suta, the disciple of Vyasa said to the Munis
at the Naimisaranya about the creation of the Universe:
In the beginning in the heavy universal darkness, the
^DA. The primal seed (Anda=egg or seed) from which everything was born.
ANDAKATAHA
first seed of life (anda) appeared. (M.B., Adi Parva,
Chapter 1, Verse 28).
. \\DAKATAHA. The entire universe consisting of the
fourteen worlds, which are : Bhuloka, Bhuvarloka,
Svarloka, Maharloka, Janarloka, Tapoloka, Satyaloka,
Patfila, Rasatala, Mahatala, Talatala, Sutala, Vitala,
Atala.
ANDHA I. An offspring of Kasyapa by his wife
Kadrii. (M.B., Udyoga Parva, Chapter 103, Verse 16).
ANDHA II. There is a story in M.B., about a hunts-
man, Vataka killing one Andha, an evil being. Andha
whose form and shape were that of an animal, by do-
ing tapas, became recipient of a boon for destroying
everything. Brahma rendered him blind lest the world
perish, and that a'nimal began to be known as Andha.
When Andha began his programme of complete destruc-
tion many people rushed up to ViiSvamitra in his abode
in the forest. Andha followed them. But, Visvamitra,
in the interests of self-protection pointed out the refu-
gees to Andha. As punishment for this sin Visvamitra
had once to go to hell. This story was related by
Krsna to Arjuna during the great war at Kuruksetra,
and the reason for telling the story was this: During
the fight Arjuna hesitated to aim' arrows against Karna.
Enraged by this attitude of Arjuna Dharmaputra asked
him to hand over his famous bow, Gandiva to Sri Krsna.
Feeling insulted at this demand Arjuna, all on a sud-
den, drew his sword to do away with Dharmaputra.
Sri Krsna, prevented Arjuna from attacking his noble
brother, and in this context related the above story to
prove the truth that sins committed even unwittingly
will lead one, as in the case of Visvamitra to hell.
( M.B., Kama Parva, Chapter 69) .
ANDHA III. Upamanyu, the excellent disciple of
Dhaumya, consumed the leaves of a tree which made
him blind. (See Ayodhadhaumya) (M.B., Adi Parva,
Chapter 3) .
ANDHAKA I. There was a very renowned king called
Andhaka in the Yadu dynasty. All kings belonging to
this dynasty used to be called Andhakas.
ANDHAKA II. Verse 12, Chapter 4 of M.B., Udyoga
Parva refers to another King called Andhaka. The
Pandavas had sent to him a messenger soliciting mili-
tary help.
ANDHAKA III. An Asura.
1 ) Birth. This Asura was the foster son of Hiranyaksa.
Siva was really his father. While once Siva was
immersed in yoga his daughter closed his eyes play-
fully with her hands, and lo ! a darkness rose and
enveloped the whole place. From that darkness, with
a sound as that of thunderbolt, appeared a Raksasa.
He got the name Andhaka as he was born from dark-
ness. At that time Hiranyaksa was doing tapas for a
son. Siva appeared before him and bestowing on him
Andhaka as a foster son said as follows: "If he
(Andhaka) earns the hatred of the world or desires
even the mother of the three worlds or kills brahmins
I will myself burn him to ashes". After saying this
Siva disappeared. (Vamana Purana, Chapter 63).
2 ) Andhaka desires Pdrvati with lust. One day overcome
by erotic passion Andhaka said to his henchmen as
follows : "He is my true friend who brings Siva's
consort, Parvati to me. Yes, he is my brother, nay,
father even." Hearing these ravings •.. of -, Andhaka,
Prahlada went to him and convinced him that Parvati,
36
ANDHRAKA III
in fact was his mother. But Andhaka was not quieten-
ed. Then Prahlada explained to him the gravity of
the sin of desiring other people's wives. Even this had
no effect on Andhaka. He sent Sambarasura to Siva
to ask for and bring Parvati to him. Siva sent word to
Andhaka that if the latter would defeat him in the
game of dice Parvati would be sent to him. Andhaka
got enraged and rushed to mount Mandara and began
a fight with Siva.
3) Death. Defeated in the encounter, Andhaka craved
for Siva's pardon. He admitted that Parvati was his
mother. He also prayed for Siva's blessings for removal
of his Asurahood. Siva granted him the prayers. The
sins and Asurahood of Andhaka were thus ended. Siva
made him the head of the Asuras, named Bhrngi.
(Vamana Purana, Chapter 63 etc.).
ANDHAKA (M). A sacred pool. A dip in this pool will
bring all the benefits of a Purusamedha yajna. (M.B.,
Anusasana Parva, Chapter 25, Verses 32, 33) .
ANDHAKARAKA (M ) . A place in the island of Kraunca.
(M.B., Bhisma Parva, Chapter 12, Verse 18) .
ANDHAKARAM. A mountain in the island of Kraunca.
(M.B., Bhisma Parva, Chapter 12, Verse 22).
ANDHAKUPA (M). In the Devi Bhagavata Mahavisnu
describes 28 hells to Narada, and Andhakupam is one
of them, (see Naraka). Andhakupa is reserved for those
who kill either Brahmins or devotees of God or Sannya-
sins (holy people). This hell abounds in cruel beasts
like the bear and leopard, evil birds like the eagle,
reptiles like the snake and scorpion and dirty insects
like bugs and mosquitos. The sinner will have to put
up with all these sufferings in hell till the period of his
punishment expires. (Devi Bhagavata, Astama
Skandha).
ANDHATAMISRA. One of the 28 hells. (See Naraka).
This hell is destined for wives who cheat their husbands
and consume food and for husbands who cheat their
wives and eat food. Agents of Yama get hold of
such sinners and push them into the Andhatamisra. As
the cords of the agents with which they bind the sin-
ners get tighter around their bodies they faint and fall
down owing to unbearable pain. When they regain
consciousness and try to run away and escape, the
Agents of Yama again bind them with the cord. (Devi
Bhagavata, Astama Skandha).
ANDHRA (ANDHRA) . This is the Andhra Pradesh in
modern India. It has to be surmised that this place was
very famous during the period of the composition of the
Mahabharata. (M.B., Bhisma Parva, Chapter 9, Verse
49).
ANDHRA. Warriors from Andhra were called Andhras.
(M.B., Drona Parva, Chapter 4, Verse 8).
ANDHRAKA I. Verse 24, Chapter 4 of Sabha Parva,
describes this king of Andhra Desa as having sat in the
assembly hall of the palace constructed by Maya at
Indraprastha for the Pandavas. He was also present at
the Rajasuya Yajna performed by Yudhisfhira. (M.B.,
Sabha Parva, Chapter 34, Verse 11 ).
ANDHRAKA II. The warriors of Andhra Desa were
called Andhrakas also. (M.B., Karna Parva, Chapter
20, Verses 10 and 1 1) . In the Bharata war the King of
Pandya defeated those warriors. Krsna incited Arjuna
to kill the Andhras and the Pulindas. (M.B., Karna
Parva, Chapter 73, Verses 19 to 21) .
ANDHRAKA III. Andhrakas are classed with Mlec-
ANENAS I
37
ANGALAMMA
chas (lowest caste of people) in Verse 42, Chapter 207
of Santi Parva.
ANENAS I. A king of the Lunar dynasty (Candra
Varhsa) .
1) Genealogy. Descended from Visnu in the following
order: Brahma - Atri - Candra -'fiudha- Pururavas-
Ayus-Anenas.
2) Birth. Puriiravas had by his wife Urvasi six sons
named Ayus, Srutayus, Satyayus, Raya, Vijaya and
Jaya. Of them, Ayus, the eldest, had five sons named
Nahusa, Ksatravrddha, Raji, Rambha and Anenas.
Nahusa had a son named Yayati to whom were born
the sons Puru, Yadu and others. The two dynasties of
Yadu and Puru (Yaduvamsa and Puruvarhsa) origi-
nate from them. To Anenas brother of Nahusa, a son
named Suddha was born. Suddha begot Suci who be-
got Trikakup and a son named Santarayas was born to
Trikakup.
ANENAS II. A Maharaja of the Iksvaku dynasty.
Genealogy. From Visnu descended thus: Kasyapa-
Vaivasvata Manu - Iksvaku-Sasada-Kakutstha-Anenas.
ANGA. A King belonging to the Candra varhsa. (Lunar
dynasty) .
1) Genealogy. Descended from Visnu in the following
order: Brahma - Atri - Candra-Budha-Pururavas-Ayus-
Nahusa - Yayati - Anudruhyu - Sabhanara - Kalanara-
Srnjaya-Titiksa-Kusadhrta-Homa-Sutapas-Bali-Anga.
2) Birth. Ariga, Kaliriga, Suhma, Kandra, Vanga,
Adrupa and Anasabhu are the seven sons born to Bali,
the son of Sutapas, by his wife Sutesna, and the King
Atiga is one of them. There is a story about the birth
of these sons.
Once there lived a hermit named Utatthya. He was
the elder brother ofBrhaspati. One day when Mamata,
Utatthya 's wife, was pregnant, Brhaspati approached
her with carnal desires. In spite of her efforts to dis-
suade her brother-in-law from his attempts she could not
prevail upon him. He forced her and satisfied his desire.
The child in her womb protested and kicked the sperm
ofBrhaspati out into the floor. Brhaspati got angry and
cursed the child in the womb: "May you fall in perpe-
tual darkness". So the child was born blind and
remained blind throughout his life. Hence he got the
name 'Dirghatamas'. Dirghatamas married Pradvesi. A
son named Gautama was born to them. The duty of
supporting Dirghatamas fell upon the wife and the son,
who put him on a raft and pushed him astray into the
River Ganges. King Bali, who was bathing in the river
saw this. He rescued the hermit and took him to the
palace and pleasing him by hospitality, requested him
to beget children in his wife Sutesna, who detesting the
idea sent a Sudra woman Dhatreyi in her stead and
eleven children were born to them. By and by Dirgha-
tamas came to know of the deceit played by Sutesna on
him and he became very angry. But the King pacified
him and pleased him again and Dirghatamas begot five
sons by Sutesna. They were Aiiga, Vanga, Kaliiiga,
Paundra and Suhma. Dirghatamas blessed them that they
would become very famous. Anga, Vanga, Kalinga,
Paundra and Suhma were the five kingdoms ruled by
Aiiga, Vanga, Kalinga, Paundra and Suhma respectively.
These five are the famous Kings of the Bali family.
(Mahabharata, Adi Parva, Chapter 104).
3) How Aiiga got children. Once Anga performed a
horse sacrifice. But the gods did not appear to receive
oblations. Holy seers said that the Gods refused to
accept the oblations offered by the King because he was
childless. So he performed the sacrifice called Putraka-
mesti (Sacrifice to get a son) and from the sacrificial
fire arose a divine person with a golden flask of pud-
ding, which he offered to the King and his queen. The
King and the queen Sunitha ate the pudding, as a
result of which a son was born to them. He was named
Vena. This son was wicked. Because of his wickedness
the King became so miserable that he left his kingdom
and went on a pilgrimage. Since there was no other
means the people enthroned Vena, who tortured his
subjects beyond limit. (Bhagavata, 4th Skandha, Chap-
ters Band 14).
ANGADA I. A son of Bali.
1) Genealogy. Descended from Visnu in the following
order : Brahma-Kasyapa-Indra-Bali-Arigada.
2) Birth. Aiigada was the son of Bali ( the son of
Indra) born of his wife Tara. (Mahabharata, Vana
Parva, Chapter 82, Stanza 28).
a) Aiigada was a member of the group of monkeys
sent by Sugrlva to find out Sita. (Valmlki Ramayana,
Aranyakanda ) .
b) He was the foremost among the group of monkeys
who entered Madhuvana and ate the berries in the
garden, on their return after the search for Sita.
-c) Angada was sent to the court of Ravana as a
messenger by Sri Rama. (Ramayana, Yuddhakanda) .
d) In the battle between Rama and Ravana Angada
combated with Indrajit. (Ramayana, Yuddhakanda).
e) After his combat with Indrajit, Angada and his
followers led an attack on the army of Ravana. (Rama-
yana, Yuddhakanda).
f) After the battle, Sri Rama anointed Angada as the
heir-apparent to the Kingdom of Kiskindha. The neck-
lace which Bali had given on his death to Sugrlva, was
returned to Angada. (Uttara Ramayana) .
g) Sri Rama returned to Ayodhya after his forest
life and celebrated a horse sacrifice. The sacrificial
horse was caught and detained by King Suratha. Com-
ing to know of this Satrughna sent Angada to deal
with Suratha, who said that the horse was detained
with the intention of meeting with Sri Rama personally.
Angada returned and told Satrughna what Suratha had
said to him. (Padma Purana, Pa.ta.la Khanda) .
ANGADA II. There was a prince called Angada among
the mighty men-of-arms on the side of the Kauravas.
He got into action on the battle-field on the twelfth day
of the battle. (M.B., Drona Parva, Chapter 25, Stanza
38).
ANGADA HI. Srutakirti the wedded wife of Satru-
ghna, brother of Sri Rama, had two sons called Aiigada
and Chandraketu. (Uttara Ramayana).
ANGADA IV. In the Bhagavata we see another Angada
who was the son of Gada, the brother of Krsna by his
wife, Brhatl.
ANGAKARMA. Actions on the stage are of two kinds.
One is to express by the major organs of the body. The
other is to express by the minor organs of the body. Head
etc. are major organs and eyebrow etc. are minor
organs. Actions expressed by major organs are called
Aiigakarma and those by minor organs are called Prat-
yaiiga Karma. (Agni Purana, Chapter 341).
ANGALAMMA. She is the wife of Virabhadra, a servant
ANGA(M) 38
of Siva. She has a rope in her left hand, with which she
hauls up the spirits of the dead.
ANGA(M). The kingdom ruled by King Ahga. Other
details:
1 ) The Dynasty. The first King of the Ariga dynasty
was Anga the son of Bali. Anagabhu, Draviratha,
Dharmaratha, Romapada (LomapTida) , Caturahga,
Prthulaksa, Brhadratha, Brhanmanas, Jayadratha,
Vijaya, Drdhavrata, Satyakarma, Atiratha, Karna,
Vrsasena and others were kings of this dynasty. Karna
was the adopted son of Atiratha. During the period of
the Mahabharata, Kings of the Atiratha family were
under the sway of the Candra varhsa (Lunar dynasty)
kings such as Dhrtarastra and Pandu. (For further in-
formations see the word Atiratha) .
2) How Kama became the king of Anga. A contest in
archery and the wielding of other weapons was going
on in Hastinapura, the competitors being the Kauravas
and the Pandavas. The status of Karna, who appeared
on the side of the Kauravas, was questioned by the
Pandavas on the occasion and Duryodhana, who always
stood on his dignity, anointed Karna as the King of
Anga, on the spot. (M.B., Adi Parva, Chapter 136) .
3) Drought in the kingdom of Ariga. Lomapada ( Roma-
pada) the king of Ahga once deceived a hermit Brahmin.
So all the Brahmins quitted the country and thereafter
there was no rainfall in the country for several years.
The sages of the country began to think on the means
of bringing about rain. One day they approached the
King and told him that the only way to get rain was
to bring the great hermit Rsyasrhga to the country.
Once Kasyapa happened to see Urvasi and he had
seminal flow. The sperm fell in a river. A deer swal-
lowed it along with the water it drank. It gave birth to a
human child with horns on the head. This child was
called Rsyasrhga. It was brought up by a hermit
called Vibhandaka in his hut. Rsyasriiga had never
seen- women and by virtue of this, there occurred rain-
fall wherever he went. The King Lomapada sent some
courtesans to the forest to attract Rsyasrhga, who
following them arrived at the court of Lomapada the
King of Anga and the King gave Rsyasrhga, as a gift,
his daughter Santa. Thus the country got rain. This
Lomapada was a friend of Dasaratha. (Mahabharata,
Aranya Parva, Chapters 110 to 113).
4) How the Kingdom got the name Ariga. One opinion is
that the Kingdom got its name from the King Ahga
who ruled over it. Another opinion is that the king got
his name from the country he ruled. However there is
a story revealing how the country came to be called
Ahga.
In the realm of God, preliminary steps were being taken
for making Sri Paramesvara wed Parvati. According to
the instructions of Devendra, Kamadeva (the Lord of
Love — Cupid) was trying to break the meditation of Siva
and when Siva opened his third eye, fire emitted from
it and Anahga (Kamadeva) was burned to ashes. It
was in the country of Ahga that the ashes of the 'ahga'
(Body) of Kamadeva fell and from that day onwards
the country came to be called Ahga and Kamadeva,
'Anahga' (without body). (Valmiki Ramayana, Bala-
kanda, Sarga 26) .
5) Other informations.
( 1 ) It is mentioned in the Hindi Dictionary, 'Sabda
Sagara' that the kingdom of Ahga embracing Bhagatpur
ANGARAJAVAMSA
and Murhger in Bihar had its capital at Campapurl and
that the country had often stretched from Vaidya-
nathan'irna to Bhuvanesvar.
(2) Arjuna had visited the Kingdom of Ahga also during
his pilgrimage. (M.B., Adi Parva, Chapter 219, Stanza
9).
(3) The King of Ahga was present at the sacrifice of
Rajasuya (Royal consecration) celebrated by Dharma-
putra, when the Pandavas were living at Indraprastha.
(M.B., Sabha Parva, Chapter 52, Stanza 16) .
(4) On one occasion Sri Krsna defeated the Ahgas in a
battle. (M.B., Drona Parva, Chapter 11, Stanza 15).
(5) Parasurama had defeated the Ahgas once. (M.B.,
Drona Parva, Chapter 7, Stanza 12).
(6) In the battle of Kuruksetra between the Pandavas
and the Kauravas, on the sixteenth day of the battle,
the heroes of Ahga made an onslaught on Arjuna. (M.B.,
Karna Parva, Chapter 17, Stanza 12).
( 7) The Ahgas attacked the armies of Dhrstadyumna
and the King of Pancala. (M.B., Karna Parva, Chapter
22, Stanza 2) .
(8) A low caste man from Ahga attacked Bhlma, who
killed the man and his elephant. (Mahabharata, Drona
Parva, Chapter 26, Stanzas 14 to 17).
ANGAMALAJA (M) ( MALADA— KARtJSA ) .
General Information. (I) This was a country in ancient
Bharata. (Bhisma Parva, Chapter 9, Stanza 50).
(2) Visvamitra had taken to the forest from Ayodhya
Rama and Laksmana to protect the hermits and their
yagas. On the way they entered the Tafaka forest.
Visvamitra told the boys in answer to their questions
thus : ''In olden days this place was a countryside
known as Ahgamalaja or Malada or Karusa. There is
a reason for calling the country by that name. Indra
killed Vrtra and thereby incurred the sin of Brahma-
hatya and so he came away to this country and lived
here for a while. The Gods found him out here. They
poured water on the head of the unclean Indra and the
dirt, hunger, excreta and Karusa having been separated
from his body fell on the soil of this place and was
mingled with it. Indra's body became pure. As excreta,
Karusa etc. were mingled with the soil of this country,
it came to be called Ahgamalaja, Malada or Karusa
from that day onwards. One part of the country was
called Malada and the other part Karusa. Indra, having
been purified by washing in water returned to heaven
with the gods. After that this country became uninha-
bited for a long time. The horrible Tataka lives in this
forest now". (Valmiki Ramayana, Balakanda, Sarga
24).
ANGAPRADAKSINA. Rolling behind a chariot round
the temple as a vow.
ANGARA. A king of ancient India. He was defeated by
Mandhata in a battle. (Mahabharata, Santi Parva,
Chapter 29, Stanza 88).
ANGARAJAVAMSA. (THE DYNASTY OF AftGA
KINGS) . Descended from Visnu in the following order:
Brahma - Atri-Candra-Budha-Pururavas-Ayus - Nahusa-
Yayati. Yadu, Turvasu, Druhyu and Anudruhyu were
the four sons of Yayati. The Ahga dynasty starts from
Turvasu, one of the four. The following are the descen-
dants of Turvasu. Varga was the son of Turvasu,
Gobhanu, the son of Varga, Traisani the son of Gobhanu,
Karandhama, the son of Traisani, Marutta, the son of
Karandhama, Dusyanta, the son of Marutta, Varutha,
ANGARAKA I
39
ANGARAKA
the son of Dusyanta, Gandira the son of Varutha, and
Gandara the son of Gandira. The five powerful peoples,
the Gandharas, the Colas, the Keralas, the Pandyas
and the Kolas have descended from Gandhara.
Two sons, Druhyu and Babhrusetu were born to Gandhara.
Babhrusetu begot Purovasu; Purovasu begot Gandhari.
From Gandhari Gharma was born, from Gharma Ghrta
was born, from Ghrta Vidusa was born, and fromVidusa
Pracetas was born. Pracetas got a hundred children of
whom the prominent were Anidra, Sabhanara, Caksusa and
Paramesu. To Sabhanara was born Kalanala and Srn-
jaya to Kalanala, Puranjaya to Srnjayaandjanamejaya
to Puranjaya. Mahasala was the son of Janamejaya;
Mahamanas the son of Mahasala, and Usinara the son
of Mahamanas. To Usinara were born Nrga, Nara,
Krmi, Suvrata and Sibi by his wives Nrga, Nara, Krmi,
Dasa and Drsadvati respectively. To Sibi were born
four sons called Prthudarbha, Viraka, Kaikaya and
Bhadraka. Four separate kingdoms arose in the names
of them. Usinara had another son called Titiksu. From
Titiksu was born Rusadratha; from Rusadratha was
born Paila, from Paila was born Sutapas and from
Sutapas was born the great hermit Bali. From Bali,
Ariga, Variga, Kaliiiga, Pundra, Baleya and Balayogi
were born. To Ariga was born Dadhivahana. The King
Draviratha was the son of Dadhivahana, Dharmaratha
the son of Draviratha, Citraratha the son of Dharma-
ratha, and Satyaratha was the son of Citraratha. To
Satyaratha was born Lomapada; to Lomapada was
born Caturariga; to Caturariga was born Prthulaksa, to
Prthulaksa was born Campa; to Campa was born Har-
yariga, to Haryanga was born Bhadraratha, to Bhadra-
ratha was born Brhatkarma, to Brhatkarma was born
Brhadbhanu, to Brhadbhanu was born Brhadatma,
to Brhadatma was born Jayadratha, to Jayadratha was
born Brhadratha and to Brhadratha was born Visvajit.
After that Kama became the King of Ariga. The son of
Kama was Vj-sasena and the son of Vrsasena was
Prthusena. These are the kings of the Ariga dynasty.
(Agni Purana, Chapter 277.)
ANGARAKA I. An Asura who took the form of a pig.
The story of how this Asura was killed by his daughter
Arigaravati, is given below.
Long ago there was an emperor named Mahendra-
varma in Ujjayinl. His son Mahasena did penance for
a long time to get a wife and a sword. At last Devi
appeared and granted the boon: ''My son ! take this
extraordinary sword. So long as you have this sword,
your enemies will not prevail against you. Arigaravati,
the renowned beauty of the three worlds, who is the
daughter of the Asura Arigaraka, will become your
wife in due course. As you do horrible deeds, you will
be called Candamahasena". He was given the sword
and a tusker called Nadagiri. One day Mahasena went
to the forest for hunting. He saw a very large pig. The
King used his arrows. But they did little harm to the
pig. Moreover it turned the chariot of the King over
to one side and ran to a cave. The King followed it
with fury. On the way he sat on the bank of a lake
with wonder, for a lady of exquisite beauty was walk-
ing along the mossy turf in the midst of some maids.
Slowly she approached the King and talked with him.
The young lady had entirely captured the heart of the
King, who told her everything. She began to weep.
"Who are you? Why do you weep?" The King asked
her. She replied with a deep sigh. "The pig you saw,
is my father Arigarakasura. His body is as hard as
diamond and not vulnerable to any sort of weapon.
These maids have been caught by him from various
royal houses and brought here for my help. My name
is Arigaravati. My father was changed to a giant by a
curse. Now he is asleep discarding the form of pig.
When he wakes up, filled with hunger and thirst, he
will do you harm. My tears flowed out in the form of
heated life-breaths, when I thought of these things."
The King said, "Go and sit by him and cry when he
wakes up. He will ask the reason. Then tell him that
you had been crying, when you thought how forlorn
you would be without a mate, in case your father was
killed by somebody". Arigaravati did as she was told.
Hearing her words Arigaraka said, "My daughter ! No
body can kill me. My body is made of diamond. There
is only one vulnerable point in my body which is on
my left forearm and it is always covered with my
bow."
The king hid himself closely and heard everything. He
fought with the Asura and hitting at the vulnerable
point killed him. The king married Arigaravati and
took her to his palace. Two sons were born to him.
They were called Gopalaka and Palaka. By the grace
of Indra a daughter also was born to him by her and
she was Vasavadatta, the wife of the famous Udayana.
(Kathasaritsagara, Kathamukhalambaka, Tarariga 3) .
ANGARAKA II. A prince named Arigaraka is seen to
have been the descendant of Jayadratha, the King of
Sauvlra. (Mahabharata, Vana Parva, Chapter 265,
Stanza 10).
ANGARAKA III. A planet named Marigala which is a
satellite of Brahma is seen to have been called by the
name Arigaraka also. (Mahabharata, Sabha Parva,
Chapter 11, Stanza 29).
ANGARAKA IV. We see one Arigaraka among the one
hundred and eight sons of the Sun. (Mahabharata,
Vana Parva, Chapter 3, Stanza 10) .
ANGARAKA. (SIMHIKA).
1) Genealogy. Descended in the following order from
Visnu. Brahma-Marlci-Ka^yapa-Arigaraka.
2) Birth. In the battle between the Gods and the
Asuras, most of the Asuras were killed and one Asura
fled from the clutches of death to Patala (the nether
world). Surasa was the daughter of that Asura. Kasyapa
married Surasa. To them were born the two daughters,
Angaraka (Simhika) and Ajamukhl, and four sons,
called Surapadma, Sirhhavaktra, Tarakasura and
Gomukha. Thus Simhika is the sister of Tarakasura.
(Skanda Purana, Asura Kanda) .
Other details. This giantess Arigaraka had a clash once,
with Hanuman. Sugrlva had sent a large number of
monkeys under the leadership of Hanuman to search
for Sita. He gave Hanuman certain instructions regard-
ing the route he had to follow. Sugrlva said, ''There is
a giantess in the middle of that Southern Sea. Her
name is Angara. She pulls the shadow towards her and
feeds on the object of the shadow."
From this it is clear that she was a giantess who lived
in the sea between Larika and South India. She knew
the art of bringing to her side, anybody who passed
over the sea, by pulling at his shadow. When Hanuman
jumped to Larika from the mountain of Mahendra the
giantess attacked Hanuman. It is seen that the name
ANGARA (M)
40
ANGIRAS I
Simhika also is used for Arigaraka. Hanuman who was
subjected to the excessive attraction of Sirhhika, felt a
great storm raging round him. Finally he found her out,
a monster with such an uncouth face and a mouth as
wide as the hole of Patala (the nether world). There
was a terrible fight between Hanuman and the monster,
in which Simhika, fell on the ground beaten. After the
fight Hanuman resumed his journey. (Valmlki Rama-
yana, Sundarakanda, Sarga 1, Stanzas 178 to 186).
ANGARA (M). A countryside in ancient India. (Maha-
bharata, Bhisma Parva, Chapter 9, Stanza 60).
ANGARAPARtfA. (Citraratha) See the word CITRA-
RATHA I.
ANGARA VATl. (See ANGARAKA) .
ANGAVAHA. A king of immense fame, belonging to the
dynasty of Vrsni. Angavaha attended^ with Balabhadra-
rfima, the sacrifice of Raj asuya (Royal consecration)
celebrated by Yudhisthira. ( Mahabharata, Sab ha Parva,
Chapter 34, Stanza 16).
ANGIRAS I.
1 ) Birth. He is a hermit born from the mind of Brahma.
Six mind-born sons (Manasa-Putras) were born to
Brahma, known as Marlci, Angiras, Atri, Pulastya,
Pulaha, and Kratu. All the six of them became great
hermits. (Mahabharata, Adi Parva, Chapter 65,
Stanza 10) *.
2) Important events.
(1) The failure of Angiras. There was a King named
Citraketu in the kingdom of Surasena. Once Angiras
reached his palace when the King was in a miserable
state as he was childless. The King informed Angiras of
his sorrow. He pacified the King and said that a son
would be born to him. He and his wife Krtadyuti were
filled with joy. The other wives of the King did not like
this. They feared that when a son was born to Krta-
dyuti the King might overlook them. To the king a
son was born of Krtadyuti and the other wives poisoned
the child and killed him. While the parents were weep-
ing over the dead child Angiras and Narada arrived
there and wiped their tears. Angiras agreed to bring the
child back to life. He instantly called the spirit of the
dead child to him and asked it to become the son of
Citraketu. The spirit replied that it had a large number
of parents in several previous births and that it was not
possible for it to become the son of Citraketu, and then
it vanished. Angiras and Narada went on their way.
Citraketu became a devotee of Visnu and by the
curse of Parvatl, was born again as Vrtrasura. (Bhaga-
vata, Skandha 6, Chapter 14).
(2) How Angiras cursed Sudarsana and transmuted him to a
serpent. While Sudarsana, a vidyadhara (a class of semi-
gods) was travelling lusl fully with a group of beautiful
girls he came across Aiig'.ras and some other hermits. He
teased Angiras calling him 'durbhaga' (unlucky) and
Angiras cursed him and changed him to a big serpent
and he was promised liberation from the curse, when,
during the dvapara yuga (one of the four ages) Maha-
visnu would incarnate as Sri Krsna and would tread
upon him and then he would regain his former form.
From that day onwards Sudarsana lived on the banks
of the river Kalindi in the form of a serpent. It was
the time when Sri Krsna was having his game of love
with the Gopa women. On one night one serpent bit
Nanda the foster father of Sri Krsna. The cowherds
or gopas hit at the snake with burned wood. But it was
of no use. Sri Krsna came there and thrashed the
serpent, which instantly took the form of Sudarsana
Vidyadhara and praising Sri Krsna entered heaven.
(Bhagavata, Skandha 10, Chapter 34).
(3) A/igiras a Prajapati. Brahma had created sixteen
prajapatis, for effecting the creation of the universe.
Angiras is one of them. Their names are given below:
1 ) Kardama 9 ) Pulastya
2) Vikrlta 10) Angiras
3) Sesa 11) Pracetas
4) Samsraya 12) Pulaha
5) Sthanu 13) Daksa
6) Marlci 14) Vivasvan
7) Atri 15) Arisfanemi
8) Kratu 16) Kasyapa
(Valmiki Ramayana, Aranyakanda, Sarga 14).
(4) The wives and children of Angiras. Angiras had
several wives such as Subha, Smrti, Sraddha, Devasena
and Vasudha. The names of the sons of Angiras are
given below:
1 ) Brhatkirti 5) Brhadmantra
2) Brhatjyoti 6) Brhadbhasa
3) Brhadbrahma 7) Brhaspati.
4) Brhadmana
The names of the eight daughters of Angiras are given
below :
1 ) Bhanumati 5) Havismati
2) Raga 6) Mahismati
3) Sinlvali 7) Manama ti
4) Arcismati 8) Kuhu.
Besides these sons and daughters, other sons such as
Sudhanva and Karttikeya were born to Angiras by his
other wives. (Mahabharata, Vana Parva, five chapters
from 218).
(5) The clash between Angiras and Prahldda. Duisasana
stripped Pancali of her clothes in the Palace hall, in
the presence of the Pandavas who had been defeated
in the game of dice. Before this Pancali had asked
Duryodhana one question, "Have you won yourself or
myself?" One husband was not authorised to stake his
wife Pancali who was the wife of five husbands. Moreover
according to the Sastras (sciences) the deeds executed
by a King, who was miserable due to hunting, drinking,
playing dice and hankering after a woman, were not
legally binding. Hence how could the Kauravas own
Pancali?" Vidura said that the witnesses in the hall had
to give an impartial answer to this question, and that
the punishment of falsehood would come upon the doer
himself. As an instance he gave the following old story :
Virocana was the son of Prahlada ; Sudhanva the son
of Angiras and Virocana fell in love with the same
woman once. There arose a contention between these
two as to who was greater. They staked their lives on
the issue. Then both of them together approached Prah-
lada and requested him to give a decision as to which
of them was the elder. Thinking that Prahlada might side
with Virocana his son, Sudhanva said to him, "Sir,
*There is another story about the birth of Angiras. At a sacrifice celebrated by Rudra, seminal flow occurred to Brahma who
happened to see some celestial maids and was overpowered by passionate feelings. Brahma put the sperm in the fire. From that fire appeared
Angiras along with Marici, Bhrgu and others. This deva (the shining one— the God) was called Angiras because his origin was from Angara
or Cinder.
ANGIRAS I
41
ANGIRAS I
you should not utter words of falsehood, nor should you
abstain from speaking the truth. If you do so your head
will be cut into a hundred pieces by Indra with his
Vajrayudha (the weapon of thunderbolt)". Hesitating
to take a decision, because of the words of Sudhanva,
Prahlada went to Kaiyapa to clear his doubts, and
asked: "Lord, do you know which are the future worlds
destined for those who utter words of falsehood or abstain
from giving out the truth ?" Kasyapa said, "On him, who
abstains from speaking truth knowingly a thousand cords
of death will fall. He who tells falsehood will have
to perform many a deed of duty to attain heaven."
Having heard the words of Kasyapa, Prahlada said to
Virocana, "Virocana, Sudhanva is greater than you.
Ahgiras is greater than me. Likewise the mother of
Sudhanva is nobler than your mother. So according to
your bet you owe your life to Sudhanva." Pleased at
the righteousness of Prahlada, Sudhanva gave Virocana
a boon to live a hundred years more. (Mahabharata,
Sabha Parva, Chapter 63) .
(6) How Angiras became the first son of Agni (Fire God).
Once Arigiras was blazing out as a furious being. All
the worlds were illuminated by that flame-fire. As
Aiigiras was performing the functions of Agni (fire),
peoples of the worlds discarded Agni, who being sad at
the derision shown towards him by the worlds went to
a forest and hid himself there. The living beings
were in trouble owing to lack of fire. When he became
aware of this Ahgiras went to the forest and pacified
Agni. From that day onwards Angiras agreed to be-
come the first son of Agni, who resumed his duties as
usual. (Mahabharata, Vana Parva, Chapter 217) .
(7) How Angiras got the name Atharvangiras. After the
slaughter of Vrtrasura, Indra went to the lake known
as Amrtasaras and hid himself there in a lotus flower. At
this time the Gods anointed Nahusa as Indra. Agastya
cursed him and turned him to a serpent and sent
him to the earth. When Indra returned to heaven many
persons gathered there to greet him. Angiras also was
one among them who did obeisance to Indra. He paid
his homage by reciting the hymns of Atharvaveda. Indra
who was greatly pleased at this, said to Aiigiras, "Here-
after you shall be known as Atharvangiras". Angiras
who got this boon from Indra, returned with gratitude.
(Mahabharata, Udyoga Parva, Chapter 18, Stanzas 5
to 7).
(8) Angiras and Drona. In the battle of Kuruksetra,
between the Pandavas and the Kauravas the great
teacher, Drona began to release his divine darts towards
his enemies in all directions. Immediately Ahgiras with
many other hermits came to Drona and told him,
"You have burned to death innumerable men with your
Brahmastra (The most powerful of all missiles). Your
end is very near. So put your weapons down and stop
your fight." Drona seems to have paid no heed at all
to the advice of the hermits. He did not stop fighting
too.
(9) The sermon of Angiras on the merits of Tirthas or holy
places (Baths) . Dharmaputra once asked Bhisma about
the importance of holy ghats or tirthas (Baths) . Bhisma
told Dharmaputra, what Augiras had once told Gautama
about the merits obtained by going on pilgrimage to
holy tirthas or Baths. Angiras had described the holy
nature and character of holy Baths in Bharata such as
Puskara, Prabhasa, Naimisa, Sagarodaka, Indramarga,
Devika, Svarnabindu, Hiranyabindu, Indratoya, and
such other numerous tirthas. (Mahabharata, AnuSasana
Parva, Chapter 25, Stanzas 7-71).
3) Other details:
( 1 ) Daksa gave his two daughters in marriage to
Ahgiras. (Devi Bhagavata, Skandha 7).
(2) Angiras once saved the Sun. (Mahabharata,
Vana Parva, Chapter 92, Stanza 6) .
(3) While the Pandavas were in exile in forest, Ahgiras
had been chanting and meditating in Alakananda in
the region of the mount Gandhamadana. (Maha-
bharata, Aranya Parva, Chapter 142, Stanza 6).
(4) When the hermits had stolen the lotus flowers of
Agastya, Ahgiras gave some hints about the culprits.
( Mahabharata, Anusasana Parva, Chapter 94, Stanza
20: See Agastya).
(5) Aiigiras once gave a discourse on fasting and the
merits of fasting. (Mahabharata, Anusasana Parva,
Chapter 106, Stanzas 11 to 16).
(6) Angiras on another occasion delivered lectures on
the secrets of duties. (Mahabharata, Anusasana Parva,
Chapter 127, Stanza 8) .
(7) Once Ahgiras drank the water in the ocean to the
last drop. (Mahabharata, Anusasana Parva, Chapter
153, Stanza 3).
(8) When his thirst was not quenched, even though he
had drunk the entire water available in the world, he
created new springs of water again and drank them dry.
(Mahabharata, Anusasana Parva, Chapter 153, Stanza
3).
( 9) Once Agni failed to show respect to Ahgiras, who
cursed Agni and thenceforward smoke came out from
fire. (Mahabharata, Anusasana Parva, Chapter 153,
Stanza 8) .
(10) Ahgiras conducted many of the important sacrifices
of King Aviksit. (Mahabharata, Asvamedhika Parva,
Chapter 4, Stanza 22).
(11) Indra once gave Ahgiras a boon. (Mahabharata,
Udyoga Parva, Chapter 18, Stanzas 5 to 7) .
(12) Ahgiras blessed Dhruva who had been doing
penance. (Visnu Purana, Amsa 1, Chapter 11).
(13) The daughters named Sinivali, Kuhu, Raka,
Anumati were born to Ahgiras by his wife Smrti. (Agni
Purana, Chapter 20) .
14) Ahgiras is the first of the Agni devas (Fire-Gods)
and a hermit. He had a son called Hiranya-Stupa, who
also was a hermit (Rgveda, Mandala 1, Anuvaka 7,
Sukta 31).
(15) The Hermit Ahgiras began to invoke the Gods to
get a son equal to Indra. Then Indra, thinking that
nobody should be born as his equal, took birth as the
son of Angiras. He was called Savya. (Rgveda,
Mandala 1, Anuvaka 10, Sukta 51).
( 16) Indra sent Sarama, the bitch of the Gods, to find
out the place where the cows had been hidden ; Indra
acted according to the advice of Ahgiras. At first the
bitch did not consent to go. But when Devendra promised
to feed her young one with milk she agreed. Sarama
found out the place where the cows were hidden and
informed Indra of it. (Rgveda, Mandala 1, Anuvaka 1 1,
Sukta 62).
17) Rbhus are the sons of Sudhanva. (Son ofAiigiras).
The hermit Kutsa also is descended from Ahgiras.
(Rgveda, Mandala 1, Anuvaka 16, Sukta 10).
ANGIRAS II
42
ANIMISA
(18) Angiras was the son of Brahma in the Svayambhuva
Mauvautara (See Manvantara), but in the Vaiva-
svata Manvantara he \vas born from Agni.
(19) Once Yilyu (the Wind-God) had to run away
from Angiras and hide himself as he had caused some
displeasure to Angiras. On another occasion Angiras
taught philosophy and sacred doctrines to the hermit
Saunaka. (Mundakopanisad).
ANGIRAS 11. In the family of Marici, son of Brahma,
another King of the name of Angiras is seen.
Genealogy. Descended from Visnu in the following
order : Brahma, Marici, Kasyapa, Vaivasvata Manu,
Uttanapada, Dhruva, Sisti, Ripu, Caksusa Manu,
Uru, Angiras. (About this Angiras, no other informa-
tion is available in the Puranas. Visnu Purana, Arhsa
1, Chapter 13; Agni Purana, Chapter 18).
ANGIROBHAVA. A hermit named Kakslvan. (Rgveda,
Man.lala 1, Anuvaka 17, Sukta 120).
ANlKAVIDARArilA. A brother of Jayadratha, a King
of the kingdom of Sindhu. Arjuna killed him. (M.B.,
Vana Parva, Chapter 265, Verse 12).
ANIKETA. A Yaksa, one of the attendants of Kubera.
(M.B., Sabha Parva, Chapter 10, Verse 18). He was a
king of the Anga dynasty. (Agni Purana, Chapter 277).
ANlKINl. A division of the army. (See under AKSAU-
Hiyl).
ANILA I. One of the Asta (8) Vasus. His father was
Dharma and mother Svasa. Anila married Siva and had
two sons, Manojava and Avijnati. (M.B., Adi Parva,
Chapter 66, Verses 17-25).
ANILA II. Garuda had a son called Anila. (M.B.,
Udyoga Parva, Chapter 101, Verse 9).
ANILA III. A word used as a synonym of Siva. (M.B.,
AnuSasana Parva, Chapter 149, Verse 100).
ANILA IV. A word used as a synonym of Visnu. (M.B.,
AnuSasana Parva, Chapter 149, Verse 38).
ANILA V. A Ksatriya King. His father, Vrsadarbhi
presented him as Daksina to the Saptarsis (7 sages) at
a yajna performed by him (father) . The King expired
soon after this. There was then a famine in the country.
The Saptarsis, tortured by hunger and thirst got ready
to prepare food with the corpse of the King. But the
corpse retained its form and they could not cook food
with it. (M.B., Anusasana Parva, Chapter 96) .
ANlLA. A famous serpent. (M.B., Adi Parva, Chapter
35, Verse 7) .
ANlMAyDAVYA.
1) General. How he got the name Animandavya. Once
there was a famous Brahmin n med Mandavya. He did
Tapas (penance) for many years standing silent in
front of his Asrama, under a tree, raising his hands in
prayer. At that time some thieves happened to pass by
that place, with stolen property belonging to the King.
Finding that the King's men were pursuing them, the
thieves fled away after leaving their stolen property in
M:~.ridavya's AJrama. The King's men seized Mandavya
with the king's property. Even prolonged and repeated
questionings did not bring out a single word from
Mandavya. At last the thieves were caught. Mistaking
him as one of the thieves, the King's men produced
Mandavya also along with the thieves before the King.
The thieves were all condemned to death. The royal
executioners took all of them to the place of execution
and stuck them up at the tip of a trident (Sula). The
thieves died, but even after a long time Mandavya did
not die. In Mahabharata, Anusasana Parva, Verses 46-
51 , it is said that at this stage Siva appeared and blessed
him with longevity and then vanished. Several Munis in
the shape of birds came near Mandavya who was lying
on the trident and made enquiries about him. The King
came to know of all these stories. Full of repentance, he
went and begged pardon of Mandavya. The attempt
to pull out the trident from Mandavya's body failed. At
last it was removed by cutting it off. Since the tip (Ani)
of the trident was left behind in his body he was there-
after known as "Ani Mandavya". (M.B., Adi Parva,
Chapter 107) .
2) Curse on Dharma. After going about in the world
for many years with the tip of the trident in his body,
Ani Mandavya once asked Dharma : "Oh! Lord, why
is it that an innocent man like me is afflicted with the
trident ?". Dharma answered: "In your boyhood
you once caught small birds and pierced them with
a grass reed. It is a result of that sin that you have been
pierced with the trident." Mandavya replied : "The
Sastras ordain that there shall be no punishment for
sins committed till the age of twelve. Therefore the
punishment inflicted on me is wrong. As the murder
of a Brahmin is a greater sin than any other murder,
may you be born as a man in the 'Sudra Caste'."
By the above curse of Mandavya, Dharma was born a
son of a Sudra woman. It was this child who later on
became the renowned Vidura of the Mahabharata.
(M.B., Adi Parva, Chapter 107) .
3) The story of how the Sun did not rise. When Ani
Mandavya lay on the tip of the trident another event
happened. Atri Muni's son UgraSravas was the husband
of Silavatl. No other woman had so far surpassed
Silavati in her fidelity to her husband. Once Ugrasravas
happened to fall ill. He expressed his desire to visit a
prostitute's house. As he was too weak he could not walk.
The devoted wife Silavati carried him on her own
shoulders and took him to the prostitute's house. They
were passing near the piace where Ani Mandavya was
lying on the trident. Coming to know of the matter,
Mandavya pronounced a curse that UgraSravas should
die before sunrise. Silavati shuddered on hearing this.
Fearing that she would be widowed by the death of
UgrasVavas, she, in her turn, pronounced a curse that
the Sun should not rise again.
Next day the sun did not rise. All activities came to a
standstill. At last the gods approached Atri Muni. They
in uced Anasuya, Atri's wife to persuade Silavati to
withdraw her curse. Then the sun rose again and
Ugrasravas died. (Brahmanda Purana, Chapter 42) .
4) Other details. When the Pandavas were living in
Hastinapura, Sri Krsna once paid a visit to them. On
his way he met with certain munis. Among them was
Ani Mandavya also. (M.B., Udyoga Parva, Chapter 83).
5) Once the King of Videha told Mandavya that the
world is transient and advised him to strive for spiritual
peace. Ani Mandavya who was pleased with the
King'sadvice attained moksa (salvation) at once. (M.B.,
Santi Parva, Chapter 276, Verses 3-14).
ANIMISA. Verse 10, Chapter 101 of Udyoga Parva
refers to one Animisa, son of Garuda. Also the word
is used as a synonym of Siva (M.B., Anusasana Parva,
Chapter 17, Verse 14) and of Visnu. (M.B., AnuSasana
Parva, Chapter 149, Verse 36).
ANIRUDDHA
43
ANJANA PARVAN
ANIRUDDHA. Grandson of Sri Krsna.
1 ) Genealogy. From Visnu was born in this order :
Brahma, Atri, Candra, Budha, Pururavas, Ayus,
Nahusa, Yayati, Yadu, Sahasrajit, Satajit, Hehaya,
Dharma, Kunti, Bhadrasena, Krtavlrya, Karttavlry-
arjuna, Jayadhvaja, Talajarhgha, Vitihotra, Ananta,
Durjaya, Yudhajit, Sini, Satyaka, Satyaki, Jaya, Kuni,
Anamitra, Prsni, Citraratha, Viduratha, Sura, Sini,
Bhoja, Hrdika, Surasena, Vasudeva, Sri Krsna, Pra-
dyumna, Aniruddha.
2) Birth. Sri Krsna had 16008 wives. Out of the 16008
from Rukminl was born Pradyumna and from Pra-
dyumna, Aniruddha.
3) Kidnapped by Ufa. One of the stories about this
handsome prince refers to his being kidnapped by Usa
daughter of Banasura. Banasura, chief among the 100
sons of emperor Mahabali had 1000 hands. Siva pleased
by the sacrificial devotion of Banasura granted, as
requested by him, the boon that he himself (Siva) and
ParvatI would guard the fort of the Asura, of course
with some reluctance. Now, none had the prowess to
attack this valiant Asura. Overflowing with conceit at
this he challenged Siva to a fight. Siva foretold that
the flagstaff of Bana would one day be broken and
then a powerful antagonist would defeat him. Bana
impatiently awaited the threatened day.
One day Usa happened to witness the scene of Siva
and ParvatI engaged in love-making. Excited by the
sight Usa too desired to enact such a scene with a lover,
and she intimated her desire to Parvatl. ParvatI told
her that Usa would, within three days, see in a dream
a handsome prince with whom she might make love.
Accordingly, dressed herself in all glory with choicest
ornaments Usa awaited the happy day. On the third
day a handsome prince appeared before her in her
dream. Waking up, she began crying. Seeing Usa crying
Citralekha, her companion, and daughter of her father's
minister, assured her (Usa) that whoever might be the
prince who appeared in her dream shall be brought
down with the power of Mantra. Citralekha drew the
pictures of all princes known to her and showed them to
Usa. The pictures represented all handsome men from
Devas to men. 'No, this is not my prince charming' was
Usa's reply. Then Citralekha drew the picture of Sri Krsna
of Pradyumna. and then of Aniruddha. When Usa saw
Aniruddha's picture she stretched her hands to embrace
that. It was this prince who had appeared before her
in the dream.
Next night Citralekha, by the power of her Mantra,
brought into Usa's room from Dvaraka. Aniruddha, who
was then in his sleep. While Usa and Aniruddha were
thus together in the room her father, Bana, got scent
of it and took Aniruddha into custody.
The disappearance of Aniruddha led to much commotion
in Dvaraka. Then Narada reached Dvaraka and gave
details about the Aniruddha incident. Sri Krsna and
Pradyumna, in all rage, hurried to Bana's palace and
encircled his palace with a strong army. ThendidBana's
flagstaff break into two and fell down. The fierce fight
that ensued ended in the defeat of Bana. Aniruddha
married Usa and the elated couple started for Dvaraka.
Vajra was the son of Aniruddha. (Bhagavata, Dasatna
Skandha, Chapters 61, 62 and 63) .
4) More information. (1) It was at the feet Of Arjuna
that Aniruddha mastered the Dhanurveda (Science
of warfare). (M.B., Sabha Parva, Chapter 4, Verse
36).
(2) Aniruddha is also conceived in the forms of Visnu
and Brahma. (M.B., Bhisma Parva, Chapter 65,
Verses 69 and 70).
(3) Brahma was born from the abdominal centre of
Aniruddha when the latter had taken the form of Visnu.
(M.B., Santi Parva, Chapter 341, Verses 15-17).
(4) The word Aniruddha is also used as a synonym of
Visnu. (M.B., Anusr.sana Parva, Chapter 149, Verse
33).
ANIRUDDHA II. The Mahabharata refers to another
Aniruddha who belonged to the Vrsni dynasty. Both
the Aniruddhas were present at the wedding of Pancall.
(M.B., Adi Parva, Chapter 185, Verses 17-20).
ANIRUDDHA III. The Mahabharata mentions yet
another King Aniruddha. He did not eat flesh. (M.B.,
Anusasana Parva, Chapter 115, Verse 15).
ANJALIKASRAMA. This is a sacred place. One who
lives at this Tirtha for some time, gets the benefit of
visiting the sacred tirtha at Kanyakumari ten times.
(M.B., Anusasana Parva, Chapter 25, Verse 52).
ANJALIKAVEDHA(M). This is an art by which an
elephant could be made to stand submissively. Bh'ma-
sena had mastered this art. (M.B., Drona Parva.
Chapter 26, Verse 23).
ANJANA. 1) Mother of Hanuman— Wife of Kesari,
the noble monkey and daughter of Kunjara, the monkey
leader. She was the mother of Hanuman. Once while
Siva and ParvatI were gamboling in the guise of monkeys,
rambling through the woods, ParvatI became pregnant.
That pregnancy was given to Vayu. At that time
Aftjana was doing penance for an issue. Vayu transferred
the pregnancy he had received from ParvatI to
Aftjana. Thus Aryan'! gave birth to Hanuman. (Valmiki
Ramayana, Kiskindha Kanda, Sarga 66) .
Aftjana gave birth to Hanuman in the woods in a valley
on the southern side of Mahameru. She was frightened
at the sight of the child shining like the sun. Hanuman
began to cry for mother's milk. Aiijana said to Hanu-
man : "Monkeys are fond of red ripe fruits. There-
fore eat whatever you find in red colour." Saying this
Aftjana transformed herself into a goddess and went to
Heaven.
2) Purvajanma ( Previous Birth ) . In her previous
birth Aftjana was a goddess named Punjikastala (Mana-
garva) . As a result of a curse, this goddess was born
as a she-monkey in the Himalaya region. With the birth
of Hanuman, the curse was lifted. (Uttara Ramayana).
For more details see "Punjikastala".
ANJANA. This is an elephant belonging to the Asuras.
His origin is in the f mily of Supratlka. The other
three elephants born in this family are : Airavata,
Vamana and Kumuda. (This Airavata was not the
Airavata of Devendra). There are references to
Raksasas coming to the battle-field on the back of
elephants. There is another mention of Aftjana the
elephant standing in the battle-field. (M.B., Udyoga
Parva, Chapter 99, Verse 15; Bhisma Parva, Chapter 64,
Verse 57; Drona Parva, Chapter 112, Verse 32).
ANJANA(M). This is the name of a mountain. (M.B.,
Sabha Parva, Chapter 98, Verse 15).
ANJANA PARVAN. He was the son of Ghatotkaca and
grandson of Bhimasena. For genealogy, see BHlMA-
SENA. (M.B., Udyoga Parva, Chapter 194, Verse 20).
ANRTA
44
ANUKRAM^IKA PARVA
Asvatthama, the son of Drona, killed Afljanaparva.
(M.B., Drona Parva, Chapter 196, Verse 89) .
AXKTA. Son born to Hhhsa by Adharma. (Visnu
Purana).
AXKTAM (ASATYA). Hirhsa, the wife of Adharma,
gave birth to daughters, Anrta and Nikrti, and from
them were born Bhaya, Naraka, Maya and Vedana.
And, May'i begot Mrtyu, the killer of all living beings.
From Vedana was bom sorrow. And from Mrtyu were
born disease (vyaclhi) , Jara (wrinkles), Soka (grief),
Trsna(desire) and Krodha (anger). (Agni Purana,
Chapter 20).
ANTACARA(M). A place in ancient India. (M.B.,
Bhlsma Parva, Chapter 9, Verse 68).
ANTAKA I. Once the Devas, under the auspices of
emperor Prthu, turned goddess earth into a cow and
milked her. The result was twelve yamas, and Antaka
was one of the twelve. (See Prthu). (M.B., Drona
Parva, Chapter 69, Verse 26) .
ANTAKA II. The Rgveda makes mention of one
R;ijarsi, Antaka. (Rgveda, Mandala 1, Anuvaka 16,
Sukta'112).
ANTAPALA. (SeeKETUMAN V).
ANTARDHAMA. Son of King Arhsa of the Manu dy-
nasty. He had a son called Havirdhama. (M.B., Anu-
gasana Parva, Chapter 147, Verse 23). And for
genealogy see Manuvams'a.
ANTARDHANA. A King, the son of Prthu. (For genea-
logy see Prthu) . (Visnu Purana, Part 1, Chapter 11).
ANTARDHANA (M) ." A weapon of Kubera. (M.B.,
Vana Parva, Chapter 41, Verse 38).
ANTARDHI. A son of emperor Prthu. (Agni Purana,
Chapter 18) . For genealogy see Prthu.
ANTARGIRI. A place in between the Himalaya ranges.
(M.B., Bhlsma Parva, Chapter 9, Verse 49). Arjuna
conquered this place. (M.B., Sabha Parva, Chapter
27, Verse 3) .
ANTARlKSA I. One of the seven sons of Murasura, the
other six being Tamra, Sravana, Vasu, Vibhavasu,
Nabhasvan and Aruna. After the death of their father
they quarrelled with Sri Krsna and were killed by him.
(Bhagavata, Dasama Skandha, Chapter 59, Verse 19) .
ANTARlKSA II. A Raja named Antariksa is men-
tioned in the Bhagavata.
Genealogy. Visnu, Brahma, Svayambhuva, Priyavrata,
Agmdhra, Nabhi, Rsabha, Antariksa. Svayambhuva
Manu had two sons, Uttanapada and Priyavrata.
Dhruva was the son of Uttanapada. Priyavrata married
Barhisrnati, and they had eleven children including
Agmdhra. Agnidhra married Purvacitti, a Deva wo-
man, and they became parents to nine sons, viz. Nabhi,
Kimpurusa, Hari, Ilavrta, Ramyaka, Hiranmaya,
Kuru, BhadraSva and Ketumala. Nabhi wedded Meru-
devi, and to them were born 100 sons. The eldest son
was Bharata, after whom this country (India) is
named.'i.e., Bharata. Bharata had 9 younger brothers,
namely Kusavarta, Havana, Brahmavarta, Malaya,
Ketu, Bhadrasena, Indrasprk, Vidarbha and Klkafa. *
These brothers had nine younger brothers who were all
highly evolved yogis. They were Kavi, Hari, Anta-
riksa, Prabuddha, Pippalayana, Avirhotra, Dramida,
Camasa and Karabhajana. (Bhagavata, Pancama
Skandha, Chapteis 1-4).
ANTARVASA. A place in ancient India. (M.B., Sabha
Parva, Chapter 59, Verse 17).
ANU. ( See ANUDRUHYU) .
AJ^U. The Prince n,amed Aim was the son-in-law of
Suka Brahmarsi, son of Vyasa. Suka Brahmarsi married
tlic beautiful Plvarl, the daughter of the Pitrs. Suka-
deva and Pi van had four sons: Krsna, Gauraprabha,
Bhuri and Devasruta and a daughter named Kirti.
Kirti was married to Prince Arm the son of Digbhraja.
(Devi Bhagavata, Prathama Skandha) .
ANUCAKRA. One of the two attendants deputed by
Tvasta (a Prajapati) to help Skar.da in war, the other
being Cakra. (M.B., Salya Parva, Chapter 45, Verse
40). _
ANUCANA. A nymph. This Devastri, along with other
nymphs came down on earth at the time of the birth
of Arjuna and danced. (Adi Parva, Chapter 122,
Verse "61).
ANUDATTA. One of the five sons created by Panca-
janya for the Pitrs. (M.B., Vana Parva, Chapter 220,
Verse 10).
ANUDATTA (M), The fire (Agni) called Pancajanya
created the elements named Anudattas. Pancajanya
generated these elements from his two hands with
the help of his spiritual strength (tapassakti) . (M.B.,
Vana Parva, Chapter 220, Verse 10) .
ANUDARA. One of the hundred sons of Dhrtarastra.
(See Kauravas) .
ANUDRUHYU. Son of Yayati.
1) Genealogy. Descended from Visnu thus: Brahma,
Atri, Candra, Budha, Pururavas, Ayus, Nahusa,
Yayati, Anudruhyu.
2) Birth. Yayati had two sons, Yadu and Turvasu, by
Devayanl, and three sons, Druhyu, Anudruhyu and
Puru by Sarmistha. (Agni Purana, Chapter 12).
ANUDYOTAPARVA. An inner parva of Sabha Parva.
In this parva is told the story of the game of dice
played between Duryodhana and Dharmaputra.
ANUGlTAPARVA. A sub-section of As vamedha Parva.
(See M.B.).
ANUGOPTA. A Visvadeva. (M.B.. Anusasana Parva,
Chapter 91, Verse 37).
AlilUHA. A King in ancient India. (M.B., Adi Parva,
Chapter 1 , Verse 232).
ANUHLADA. Brother of Prahlada.
1) Genealogy. Descended from Visnu thus: Visnu,
Brahma, KaSyapa Hiranyakasipu, Anuhlada.
2}Birth. KaSyapa married Did, daughter of Daska. Dili
was a younger sister of Aditi. The sons of Aditi became
devas and the sons of Dili became asuras. Dili gave
birth to two sons named Hiranyaksa and Hiranya-
kasipu and a daughter Sirhhika. Simhika was given in
marriage to Vipracitti. They had two sons, Rahu and
Ketu. Five sons were born to Hiranyaksa and four sons
were born to Hiranyakasipu. These four sons were :
Anuhlada, Hlada, Prahlada and Sarhhlada. (Visnu
Purana, ArriSa 1, Chapter 15 and Agni Purana, Chap-
ter 19).
ANUKARMA. A Visvadeva. (M.B., Anusasana Parva,
Chapter 91, Verse 39).
ANUKRAMA1VIKA PARVA. The Mahabharata is di-
vided into 18 parvans. The first of them is called Adi
Parva and the first of its many sub-divisions is nartied
*Ramanuja's Bhagavata (Malayalam) mentions one Aryavarta also as Bharata's younger brother. But (the name does not occur in the
original. ^See Bhagavata, Chapter 4, Verse 10.)
ANUMATI
45
APARAKAS1
Anukramanika Parva. And, in this parva (Chapter)
Ugrasravas (Sutanandaria) son of Lomaharsana begins
telling the Bharata story at the yajna (of 12 years'
duration) held by Kulapati Saunaka at the forest of
Naimisa. Vyasa composing the Mahabharata, the
creation of the world, the greatness of the Mahabharata,
Vyasa teaching his disciples the Mahabharata — all this
comes in this narration. ( See Mahabharata) .
ANUMATI. Daughter of Angiras, son of Brahma. Angiras
had .two wives, Smrti and Khyati , and four daughters,
Anumati, Raka, Kuhu and Sinlvali by Smrti, and three
sons, Ucatthya, Brhaspati, Sarhvarta by Khyati. (Visnu
Purana, Part 1, Chapter 10).
ANUMLOCA. Anapsaras. (Harivamsa 326) .
ANUPAKA. A warrior from Anupa(m).
ANUPA (M) . A famous place in ancient India. Some
scholars hold the view that Anupa is near river
Narmada. (Sabha Parva, Chapter 51, Verse 24).
ANUPATI. A synonym of Karttavlrya. (Vana Parva,
Chapter 116, Verse 19).
ANUPAVRTTA. A place in ancient India. (M.B.,
Bhlsma Parva, Chapter 9, Verse 48).
ANUSASANA PARVA. One of the Parvans of the Maha-
bharata. (See Bharata).
ANUSNA. A river in ancient India. (M.B., Bhisma
Parva, Chapter 9, Verse 24).
ANUSRUTASRAVAS. Son of Somali (Visnu
Purana ) .
ANUSTUP. One of the seven horses of the Sun God,
the other six being, Gayatri, Brhati, Usnik, Jagati,
Tristup and Parikti. (Visnu Purana, Part II, Chapter
8).
ANUVINDA I. One of the 100 sons of Dhrtarastra.
There is a story in the Mahabharata about his being
imprisoned along with Duryodhana. Knowing that the
Pandavas were living in the forest in all comfort and
happiness Duryodhana and others went in precession to
them. Anuvinda also was in the procession. While
Duryodhana and party were staying in a tent in the
forest, a Gandharva named Citrasena appeared on the
scene and imprisoned them. Anuvinda too was im-
prisoned. (See Citrasena). (M.B., Vana Parva, Chapter
242, Verse 8) . He was killed in war by Bhimasena.
(M.B., Drona Parva, Chapter 127, Verse 66) .
ANUVINDA II. The puranas refer to one Anuvinda, a
prince of Avanti. (1) He had a brother called Vinda.
(2) He was defeated by Sahadeva who set forth to sub-
jugate the kings of the south just before the Rajasuya
yajna of Dharmaputra. (M.B., Sabha Parva, Chapter
31, Verse 10). (3) An Aksauhini (division of army)
was despatched by Anuvinda to help Duryodhana.
(M.B., Udyoga Parva, Chapter 19, Verses 24, 25). (4)
On the first day of the war Vinda and Anuvinda fought
duels with Kuntibhoja. (M.B., Bhisma Parva, Chapter
45, Verses 72-75) . (5) Iravan, sonofArjuna defeated
both Vinda and Anuvinda in the battle. (M.B., Bhisma
Parva, Chapter 83, Verse, 18-22). (6) They fought with
Bhima, Arjuna and the king of Virata. (M.B., Drona
Parva, Chapter 25, Verses 20). (7) Anuvinda was killed
by Arjuna. (M.B., Drona parva, Chapter 399, Verses
27-29). (8) Vinda and Anuvinda had a sister called
Mitravinda. The three of them were the children of
Rajadhidevi, sister of Sri Krsna's father. Sri Krsna
married Mitravinda, which her brother did not like.
This was their reason for quitting the Pandava camp
and fighting on the side of the Kauravas. (BhSgavata,
Dasama Skandha, Chapter 58, Verses 30, 31).
ANUVINDA III. The Mahabharata refers to another
prince Anuvinda also. He was the son of a Kekaya-
raja. He also fought against the Pandavas and was
killed by Satyaki. (M.B., Kama Parva, Chapter 13,
Verse 21).
ANUVINDA. A wife of Sri Krsna. ( Padma Purana) .
ANUYAYI. One of the 100 sons of Dhrtarastra. He is
called Agrayayi also; he was killed in battle by Bhima-
sena. (M.B., Adi Parva, Chapter 67, Verse 102;
Chapter 116, Verse 11 and Drona Parva, Chapter 157,
Verses 17-20).
ANVAGBHANU. A King of the Puru dynasty. (For
genealogy see Puru dynasty) . Puru had three sons,
Isvara, Raudrasva and Pravlra. He had also another
son Manasyu by Suraseni, another wife. Anvagbhanu is
the son born to Manasyu and his apsara wife, Mitra-
kesi. Anvagbhanu is known as Rceyu and Anadhrsti
also. (M.B., Adi Parva, Chapter 94, Verses 8-12).
APALA. A daughter of the great sage, Atri. Suffering
from leprosy and hence forsaken by her husband Apala
stayed with her father and started tapas to please
Indra. One day, on her way home from the river,
Apala tasted the Soma which was meant to be offered
to Indra and hearing the sound produced then
Devendra appeared before Apala. She gave the Soma
to Indra, who was so pleased with her that he cured
her of her leprosy. (Rgveda, 8-91).
APANTARATAMAS. 1) General. A Maharsi (Great
Sage) . He was born out of the sound 'bhu' uttered by
Mahavisnu. The sage is also known as Sarasvata and
Apantaratamas. Because he was absolutely free from
inner darkness or ignorance he was called Apantara-
tamas. The sage, who was cognizant of the past, the
present and the future divided and systematized the
Vedas as ordered by Visnu.
2) Vyasa was Apantaratamas reborn. Mahavisnu
ordained that in the Dvapara age he be born as the
son of Parasara and once again divide and systematize
the Vedas, and so was he born as Vyasa. (Sri Saiikara's
Mundakopanisad and Brahmasutra Bhasya) .
APANTARATAMA. (Sarasvata) . This is another name
of Apantaratamas. (See Aplntaratamas) .
APARABRAHMA. (See Parabrahma).
APARAJITA I. One of the serpents born to Kasyapa
ofKadru. (M.B., Adi Parva, Chapter 35, Verse 13).
APARAJITA II. A King born out of a part of one of
the eight Asuras. who were known the Kalakeyas.
( M.B., Adi Parva, Chapter 67, Verse 49) . The Pandavas
had invited this King before they went to war. (M.B.,
Udyoga Parva, Chapter 4, Verse 21 ).
APARAJITA III. A son of Dhrtarastra. (M.B., Adi
Parva, Chapter 67, Verse 101). Bhimasena killed him.
(M.B., Bhisma Parva, Chapter 21, Verse 22).
APARAJITA IV. A King of the Kuruvarhsa. (M.B.,
Adi Parva, Chapter 94, Verse 54) .
APARAJITA V. One of the eleven Rudras, the other
ten being Hara, Bahurupa, Tryambaka, Vrsakapi,
Sambhu, KapardI, Raivata, Mrgavyadha, Sarpa and
Kapali. (Agni Purana, Chapter 18) .
APARAJITA VI. Used as a synonym of Mahavisnu.
(M.B., Anusasana Parva, Chapter 149, Verse 89).
APARAKASI. A place in ancient India. (M.B., Bhisma
Parva, Chapter 9, Verse 42).
APARAKUNTI
46
ARATTA(M)
Al'ARAKUXTI. A place in ancient India. (M.B., Bhisma
Parva, Clhapter 9, Verse 43).
APARAMLECCHA(M). A place in ancient India.
(,M.B., Bhisma Parva, Chapter 9, Verse 65).
APARANANDA. A river. Arjuna once crossed it. (M.B.,
Adi Parva, Chapter 214, Verses 6 and 7). Apara-
nanda. is counted among the prominent holy rivers.
M.B., Anusasana Parva, Chapter 165, Verse 28).
APARANTA I. A city on the west coast of ancient
South India. (M.B., Bhisma Parva, Chapter 9, Verse
67).
APARANTA II. Another name of the Surparaka temple.
(M.B., Santi Parva, Chapter 4 9, Verse 67) .
APARASEKA(M). A place in ancient India. (M.B.,
Sabha Parva, Chapter 31, Verse 9).
APARAVALLAVA (M) ., A place in ancient India.
(M.B., Sabha Parva, Chapter 9, Verse 62).
APARAVIDYA. Knowledge is of two categories or
types. Viz.
I) Paravldyd. That science or knowledge, which helps
us to know or realise Him (Brahma) who is without
either beginning or end, who could neither be seen
with the eyes nor perceived by any of the senses.
(2) Apardvidyd. This includes knowledge of the four
Vcdas Rg, Yajus, Sama and Atharva, the six Vedarigas
(sub-divisions of the Vedas) Siksa, Kalpa, Nirukta,
Chandas, Vyakarana, Apidhana, Mlmariisa, Dharma-
sastra and the puranas, as also, Nyaya Sastra (Logic),
Vaidya Sastra (medicine) Gandharva Sastra, Dhanur-
veda and Artha Sastra (economics).
APODADHAUMYA. (See Ayodhadhaumya).
APPAYYADlKSITA. A reputed Rhetorician in Sans-
krit, who thrived in the 16th Century A. D. Rewrote
two treatises on rhetoric, the Kuvalayananda and
Citramimamsa. The former is an interpretation of
chapter 5 of Jayadeva's Candraloka and is very popu-
lari n South India-
APRACI. A hell. (See Naraka) . (Visnu Purana, Part 2,
Chapter 6)
APRATISTHA (M) . A hell. ( See Naraka ) .
APSARAS.* An Apsaras is a nymph (devastrl). These
apsara women were born at the churning of the ocean
of Milk. (Valmiki Ramayana, Balakanda, Chapter 45,
Verse 32 and Visnu Purana, Pait I, Chapter 9 and
Agni Purana, Chapter 3) . There are thousands of
Apsaras. (Details given against the names of Apsaras).
APSUHOMYA. A great sage ( Maharsi ) who adorned
the assembly of Yudhisthira. (M.B., Sabha Parva,
Chapter 4, Verse 12) .
ARA(ARAJAS). Daughter of Sukra maharsi. Iksvaku
begot three sons, Danda, Vikuksi and Nimi. After his
lather's death Danda became king of the country bet-
ween the Vindhya and the Himalayas. In the course
of a hunting expedition once Danda saw and was imme-
diately attracted by the charms of Ara, daughter of
Sukra maharsi. He committed rape on her and she
told her father about the attack by Danda. The Maha-
rsi asked his daughter to do tapas, and further told
her that he would burn Danda's kingdom by a rain of
fire. Ara did tapas, and at the behest of the Maharsi
Indra destroyed Danda's kingdom by a downpour of^
rain of fire. Afterwards this place became a terrible
forest where neither birds nor animals lived, and came
to be known as Dandakaranya. (Uttara Ramayana).
ARAKK1LLAM. (Palace of' wax) . Both the Kaurava
and the Pandava princes lived in Hastinapura. The
Pandavas became experts in archery, and their exemplary
character and conduct made them, so to say, the apple
of their eyes to the people. This evoked great jealousy
in Duryodhana who made up his mind to completely
ruin the Pandavas somehow or other. Duryodhana, with
Dhrtarasfra's consent, built a new palace at Varana-
vata. Though many others did not know that the
palace was made of wax the Pandavas, from secret
information knew the fact. But, they only pretended
ignorance. Duryodhana and his minister Purocana,
saw to it that the Pandavas shifted their residence to
the waxen palace. Duryodhana had planned to set fiie
to the palace and burn to death the Pandavas. But, the
shrewd Vidura through his messenger Kanaka gave
notice of the conspiracy to the Pandavas just in time.
One night Purocana set fire to the waxen palace, but
the Pandavas escaped by a secret passage, which the
architect of the palace had made while constructing
it, and about which the Pandavas had previous know-
ledge. The same night a huntsman, with his five children,
was also staying in the palace. As they were uncon-
scious with heavy dosage of liquor they could not es-
cape the fire. Those six people, and accidentally
Purocana too were burnt to death. People, who gather-
ed at the spot, thus saw seven corpses, and the news
was broadcast that the Pandavas, including their wife
Pancali and their mother had been burnt to dtath.
This incident took place one year after the Pandavas
had shifted their residence to the waxen palace. (M.B.,
Adi Parva, Chapters 141-151).
ARALI. One of the sons who were Brahmavadins, of
Visvamitra. (M.B., Anusasana Parva, Chapter 4, Verse
, 58).
ARANTUKA. A guard posted at a boundary line of
Kuurksetra. (M.B., Vana Parva, Chapter 83, Verse
52).
ARANTUKA. A sacred spot in ancient India, in river
Sarasvatl. A bath there is as beneficial as performing
the Agnistoma yajna. (M.B., Salya Parva, Chapter 53,
Verse 24) .
AR\NYA. A King of the Iksvaku dynasty. (See Iksvaku
dynasty) .
ARANYA PARVA. A sub Parva in the Mahabharata.
(See Mahabharata).
ARATTA(M). A place in ancient India. After Drona
was killed in the great war, Krtavarma ran away with
the warriors of Aratta. (M.B., Drona Parva, Chapter
193, Verse 13).
*Ari$tha, a wife of Kasyapa, delivered thirteen Apsaias. They were : Alambusa, Misrakesi, Vidyutparna, Tilottama, Raksita,
Kambha, Manorama, Kesini, Subahu, Suraja. Surata and Supriya. Ari?tha gave birth also to four Gandharvas, Haha, Huhu, Atibuhu
and Tumburu as mentioned in the following verse.
AristasiUa Subhagadevi devarsitah pura
Alambusa misrakesi Vidyutparna Tilottama
Aruna raksita caiva rambha tadvat manorama
KesinT ca subahusca vikhyatau ca hahahuhu
Tumburusceti catvarah srnrtah gandharvaaattamah.
ARAYANNAM
47
ARISTA (ARISTAKA)
ARAYANNAM. The swan (Harhsa).
1 ) General. A bird (Hamsa) in Devaloka. The prefix
'ara' denotes royalty, sublimity, greatness etc. Many
puranas describe Arayannam as a bird of the Devas.
Manasasaras at the heights of the Himalayas is the
permanent abode of these divine birds. They do not
like the rainy season. So they come down to the earth
when rain begins at the Manasasaras, and go back to
the Saras, when rain begins on the earth. This pheno-
menon explains Cerusseri's (Malayalam poet) state-
ment in his Krsnagatha that 'when rain set in hamsas
— Arayannams — began flying away'.
2) Origin. Kasyapa, the son of Brahma, married the
eight daughters of Daksa, Tamra. being one of them.
Tamra bore five daughters Kraunci, Bhasi, Syeni,
Dhrtarastri and Suki. Syeni gave birth to the kite,
Dhrtarasfri, the Harhsa and the Koka and Suki the
Sukas (doves). Koka or the Gakravaki bird is the sister
of Harhsa. This is how the Arayanna and the Cakra-
vaka got Devatva (divinity). (Valmiki Ramayana,
Aranyakanda, Canto 14) .
3) Bhifma and the Arayanna. SiSupala, before his death,
blabbered a lot of unbecoming things about Bhisma,
whojwas partial to his (Sisupala's) enemies. And, he rela-
ted the story of an Arayanna to elaborate the stand taken
by the aged Bhisma. An aged Harhsa (Arayanna ) which
once dwelt on the sea-coast preached to all the other
birds much about ethical actions. The birds felt great res-
pect for the Arayanna. They flew across the sea in search
of prey after entrusting their eggs to the Arayanna. The
old Arayanna grew fat on those eggs. There was one
intelligent bird among the lot, and when it looked for
the eggs they were not to be found. That bird informed
its colleagues about the treacherous conduct of the
Arayanna. The birds organised themselves and attacked
the Arayanna to death. Oh ! Bhisma, the same will be
your end also. (M.B., Sabha Parva, Chapter 41 Verses
30-41).
4) Mala and Arayanna. While Nala, the prince of the
Nisadha kingdom was resting in a garden he saw an
Arayanna in a tank there. Out of curious pleasure Nala
caught it, but seeing its mental tremor he let it free.
Out of gratitude for this generous act, the Arayanna
played the role of the messenger for Nala to get as his
wife Damayanti, the very beautiful daughter of the
King of Vidarbha.
5) How the Arayanna (Harhsa) got the white colour. Once
king Marutta was conducting the Mahesvara Satra
(a yaga) and Devas like Indra came down to receive
their share of the Havis (oblations in the sacrificial
fire) . And, this was the time when Ravana with his
attendants was on his triumphal tour. Hearing that the
Devas were at the Asrama of Marutta, Ravana also
went there, and Indra and the other Devas, trembling
with fear, assumed different disguises and hid them-
selves away. Indra assumed the guise of the peacock,
Yama of the crow, Kubera of the chameleon and
Varuna of the Arayanna. Thus beguiled Ravana went
his own way. The Devas, who thus escaped blessed the
family of those birds whose forms they assumed. Indra
shaped the blue feathers of the peacock with mixed
colours and eyes like his own. Moreover, he blessed
them that they would never be affected with any
disease, and that they would dance with their feathers
spread when rain set in. Yamadharma blessed the
crows that they would get the offerings made on earth
by men to their departed ancestors. And Bhagavan
Varuna told the Raja-Harhsas : "I escaped the clutches
of Ravana by assuming your shape and form. Therefore,
be thee, who are now black and white, in future as
purely white as milk". Kubera blessed the Chameleon
with capacity to change colour as and how it pleased,
and also for its cheeks to appear golden in colour to the
onlookers. After thus blessing the birds the Devas dis-
appeared. (Uttara Ramayana).
ARBUDA. An Asura. Indra killed this Asura. (Rgveda,
Mandala 1, Anuvaka 10, Sukta 51).
ARBUDA I. A naga (serpent) living in mountains.
(Sabha Parva, Chapter 21, Stanza 9).
ARBUDA II. The mountain Abu. (Mahabharata> Vana
Parva,_Chapter 82, Stanza 55) .
ARCANANAS. A muni born in the Atreyagotra of the
dynasty of Atri. He desired to marry Rathavlti. But
her father had decided to give her in marriage only
to a Maharsi, and, therefore Arcananas became a
Maharsi with the help of the Marutta and wedded
Rathaviti. Maharsi Sya.va.sva was their son.
ARCISMATl. The fourth daughter of Maharsi Arigiras.
(M.B., Vana Parva, Chapter 216, Verse 6).
ARCIS. Prthu and the Arcis were born from the arms
of Vena. (Bhagavata, 4th Skandha, Chapter 15). Prth'.i
did tapas in forest and gave up his physical body in
fire and attained Vaikunfha (the abode of Visnu) with
the Arcis. (Bhagavata, 4th Skandha). For details see
Prthu.
ARCISMAT. A sect of Pitrs. (M.B., S~anti Parva.
Chapter 236, Verse 15).
ARDHADEVAS (SEMI-GODS). In temples hermits,
ancestors, serpents, celestial maids and such others also
are worshipped. Among these there are Vasus, Nagas,
Asuras, Paisacas, Vetalas and many other classes.
These are the semi-gods. (See Page 27 of Namva-
nangum Daivaiigal).
ARDHAKlLATlRTHA. A holy ghat or bath built by
the hermit Darbhi. (Mahabharata, Vana Parva,
Chapter 83, Stanza 153).
ARDHASADHAKA. A minister of King DaSaratha. He
had eight ministers.
''The great king had eight ministers who were pure
and famous and experts in dealing with matters of their
concern : Jayanta, Dhrsti, Vijaya, Siddha, Ardha-
sadhaka, ASoka, Mantrapala and Sumantra were
they". (Valmiki Ramayana, Balakanda, Sarga 7,
Stanzas 2 and 3 : Vallathol Translation) .
ARGHABHIHANAPARVA. A parva in the Maha-
bharata. (See M.B.).
ARIHA. A King of the lunar dynasty. He was a son
born to Arvaclna (a king of the Puru dynasty) and
Maryada, a princess of Vidarbha. Ariha had a son,
Mahabhauma, born of his wife, a princess of Anga.
(M.B., Adi Parva, Chapter 19, Verses 18-19).
ARIMEJAYA. A Raja of the Puru dynasty. (See Puru
dynasty). (Agni Purana, Chapter 278).
ARISTA. Wife of Kasyapa. The Gandharvas were born
of her. (Agni Purana, Chapter 19, M.B., Adi Parva,
Chapter 67, Verse 83) .
ARISTA (ARISTAKA). Anasura, a servant of Kaihsa.
Once, at the instance of Karhsa he went to Gokula
disguised as an ox to kill Sri Krsna. The ox instilled
terror in people by tearing to pieces hills and mountaisn
ARISTANEMA (ARISTANEMI)
with its horns and bellowing like hell. But Sri Krsna
faced the beast, and rained blows on him and it was
thrown hundred yojanas away and it died. At the time
of death it regained its I'romer from as Asura. (Bhaga-
vata, Dasama, Skandha, Chapter 37) .
ARISTANEMA (ARISTANEMI). (See Aristanemi) .
ARISTANEMI I. One of the six sons of Vinata.
1) Genealogy. Visnu, Brahma, Kasyapa and Aristanemi.
Kasyapa married Dhrtarastri, daughter of Daksa. SukI
was their daughter, SukI had a daughter Nata and
she a daughter, Vinata. Aristanemi, Tarksya, Aruna,
Garuda, Para, Aruni and Sri Varuni were the children
of Vinata. (M.B., Adi Parva, Chapter 65, Verse 40) .
2) Tapa&akti of Aristanemi. Aristanemi with his son
was once performing tapas in the foiest. The son was
immersed in meditation clad in the skin of a deer thus
looking like a deer. Parapuranjaya, the King of Hehaya
who happened at the time to be hunting in the forest
discharged his arrow against the son of Aristanemi taking
him for a deer. When the king found out the real fact
he felt extremely sorry, and he craved pardon of the
boy's father for unwittingly killing his son. Then Arista-
nemi pointing out his son who was standing alive
asked the King, "Is this the boy whom you killed ?"
The King was naturally wonder-struck. But Arista-
nemi told the King that there was nothing to wonder
at in the case as nobody would be able to kill them be-
cause their Tapa4sakti was so great. The King felt so
happy at this, and returned to his palace after prostrat-
ing at the feet of the sage. (M.B., Aranya Parva
Chapter 184).
3) Some other details. (1) Sumati, wife of King Sagara
of the Solar dynasty, was the daughter of Aristanemi.
(Ramayana, Balakanda, Canto 38, Verse 4). (2)
Kasyapa had the synonym Aristanemi also. (Valmiki
Ramayana, Kiskindhakanda, Canto 66, Verse 4 ;
Devi Bhagavata, Saptama Skandha). (3) Aristanemi's
wives delivered sixteen children. (Agni "Purana,
Chapter 19). (4) Aristanemi has spoken a lot about
the greatness of Brahmins. (M.B., Aranya Parva
Chapter 184, Verses 17-22). (5) Aristanemi once gave
much spiritual advice to Ki.ij Sagara of the Surya
VamSa. (M.B., Santi Parva, Chapter 288, Verses
5-46).
ARISTANEMI II. Mahabharata, Santi Parva, Chapter
208, Verse 8 refers to one Aristanemi, the second son of
Kasyapa.
ARISTANEMI III. A Raja called Aristanemi occupied
a place m the council of Yama. (M.B., Sabha Parva,
Chapter 8, Verse 9).
ARISTANEMI IV. A false name assumed by Sahadeva
while the Pandavas lived incognito in the Virata king-
dom. (M.B., Virata Parva, Chapter 10, Verse 5)
ARISTANEMI V. A synonym of Sri Krsna. (M.B.,
Udyoga Parva, Chapter 71, Verse 5).
ARISTANEMI VI. A King. Realising the transient
nature of worldly life, he gave up his kingdom and
went to and did tapas at Mount Gandhamadana. Indra
who was very much pleased at this sent a messenger
with a vimana (aeroplane) to conduct the King to
Svarga (heaven). When he was told that there was in
Svarga also the states of being high or low, and fall
happened when the effect of good actions decreased,
the King gave up his desire for Svarga and sent back
Indra's messenger. Then Indra sent the King with a
48
ARJUNA
messenger to the ASrama of Valmiki so that he might
gam spiritual knowledge. Valmiki consoled the King
with the advice that the telling, hearing and pondering
over the story of the Ramayana alone would be enough
to get eternal salvation. (Yoeavasistham)
ARJUNA. The third of the Pandavas.
1 ) Genealogy. Descended from' Visnu thus : Brahma,
Am, Candra, Budha, Pururavas, Ayus, Nahusa, Yayati,
Puru, Janamejaya, Pracinvan, Pravira, Namasyu, Vita-
bhaya, Sundu, Bahuvidha, Samyati, Rahovadi,
Kaudrasvan, Matinara, Santurodha, Dusyanta, Bharata,
uhotra, Suhota, Gala, Gardda, Suketu, Brhatksetra
Hasti, Ajamidha, Rksa, Samvarana, Kuru, Jahnu,
Suratha, Viduratha, Sarvabhauma, Jayatsena, Ravyaya
Bhavuka, Cakroddhata, Devatithi, Rksa,Bhima, Pratlca,'
Santanu, Vyasa, Pandu, Arjuna.
2) Previous birth. Arjuna and Sri Krsna are often re-
ferred to as Naranarayanas (Nara and ' Narayana) . In
their previous life they were two Rsis called Nara and
Narayana, and from that time onwards they lived as
inseparable companions and sons of the same parents.
I hey entered Mahasamadhi at Badaryasrama in the
Himalayas. Of the two Narayanarsi was a partial in-
carnation of Visnu. About the Nararsi the Devi Bhaga-
vata has the following to say : "Dharma had his
origin in the heart of Brahma, and he earned great
reputation for truthfulness and adherence to Vedic
dharma. He married the daughters of Daksa. Dharma
had four sons, Hari, Krsna, Nara and Narayana. Of
the four sons Hari and Krsna became great yogis, and
Nara and Narayana, great tapasvins. Nara and Nara-
yana did tapas, worshipping Brahma for 1000 years at
the holy Badaryasrama in the plains of the Himalayas
Nara was born in the next birth as Arjuna. (Devi
Bhagavata, 4th Skandha) . See Nara.
3) Birth. To Vicitravlrya son of Santanu was born
L>nrtarastra by Ambika, and Pandu by Ambalika.
andu had two wives, Kuntl and Madrl. The curse of a
Muni made physical contacts with his wives impossible lor
Jandu. (See Pandu) . Kuntl, before her marriage had
attended on Maharsi Durvasas who pleased with her
service made a gift of five mantras to her. The effect
of the mantras was that Kuntl would become mother of
a son from him about whom she was thinking while she
repeated the mantra. As soon as she got the mantras
she retired to a solitary place and thinking of the Sun-
.jrod repeated the first mantra. At once Suryadeva appear-
ed and Karna was born to her by him. After assuring
her that the incident would not affect her chastity Surya
disappeared. Kuntl abandoned the child to float in the
river Gaiiga, and stayed with Pandu keeping the other
four mantras to herself. Since Pandu could not contact
the body of his wives, with his permission Kuntl began
practising the other four mantras one by one. By three
mantras she got three sons, Dharmaputra from Kala
Arjuna from Indra and Bhlmasena from the wind God
(Vayu). The remaining one mantra Kuntl gave lo
Madrl. She repeated it thinking of the Asvini ' Devas,
and two sons, Nakula and Sahadeva were born to her
(M.B., Adi Parva, Chapter 63 onwards).
4) Festival of birth. At the birth of Arjuna Kuntl heard
a heavenly voice declare as follows : "Oh ! Kuntl !
your son will be equal to Siva in prowess and uncon-
querable just as Indra is. After defeating all the Kin?s
he will perform the Asvamedha thrice. He will please
ARJUNA
49
ARJUNA
Siva and get the great weapon called Pasupata from
him. On the orders of Indrahe will kill Nivatakavacas.
Hearing the above prophecy the Devas played ecstatic
music and flowers were showered from the sky. The
Saptarsis, Prajapatis and other sages arrayed themselves
in the sky. Thus, all animate and inanimate objects
celebrated the birth of Arjuna.
5) Naming. Sages from the top of the Satasrriga
mountain came together to perform the christening
ceremony of Arjuna. While enumerating the various
names of Arjuna, it is said in the Virata Parva that
Krsna was the name Pandu gave to his son. (M.B., Adi
Parva, Chapter 123, Verse 20).
6) Childhood. The Pandavas spent their childhood at
Hastinapura with the Kauravas. Then Arjuna studied
the art and science of using weapons, dance, music etc.
along with the other boys. (M.B., Adi Parva, Chapter
129, Verse 1). Kasyapa, the high priest of Vasudeva
did for Arjuna the usual Samskaras like Upanayana
(wearing of the holy thread) etc. Arjuna was taught
the first lessons in Dhanurveda (Science of archery)
by Rajarsi Suka. _ Afterwards, Krpacarya became the
preceptor of the Pandavas in Dhanurveda, and it was
then that Dronacarya came. There is a particular story
about Dronacarya becoming the guru. (See Drona).
7) Special favour of Drona. Arjuna showed very great
interest in the science of the use of weapons. Drona, the
master, wanted to teach Asvatthama, his son, certain
special things, and he began sending all his disciples to
fetch water. Asvatthama used to be the first to return
with the water, and before the others returned Drona
began teaching Asvatthama the special lessons. Arjuna
came to understand this programme and he began
returning with water along with Asvatthama. Then
the guru began teaching the special things to both
Asvatthama and Arjuna. Drona instructed the cook
not to serve Arjuna food in the darkness. While
Arjuna was once taking his food, wind blew out the
burning lamp, and Arjuna alone continued eating.
Because of constant practice Arjuna was quite sure
about the position of the hand and the mouth in
the process of eating, and Arjuna surmised from this
that archery also could be practised in darkness. He
began practising them. The guru came to know of it,
and witnessing Arjuna's performance praised Arjuna as
a unique archer. (Bharata, Adi Parva, Chapter 132).
8 ) Ekalavya's finger was cut. Ekalavya, son of Hiranya-
dhanus, King of the Nisadas (a tribe of hunters, forest-
men) approached Drona to learn the science of the
use of weapons. Drona, the Brahmin, refused the prayer
of this prince of the forest tribe. Ekalavya, after pros-
trating at the feet of Drona returned to the woods,
made an image of Drona with earth and meditating
upon it as guru began practising the use of weapons.
The Kauravas and the Pandavas went hunting in the
forest. Seeing there Ekalavya with his matted hair and
clad in deer skin the hunting dogs began barking at
him. Ekalavya shot into the mouth of the dog seven
arrows at one and the same moment. With the arrows
thrust in the mouth the dogs ran back to the Pandavas,
and they found out the culprit, Ekalavya, who claimed
himself to be a disciple of Drona. Grief-stricken at this
claim Arjuna hurried up to Drona and said: "You had
pronounced me to be your foremost disciple without an
equal. But, today Ekalavya, another disciple of yours
has relegated me to the second place". Thereupon
Drona went and saw Ekalavya in the forest. Ekalavya,
in all devotion stood up and saluted the guru. And
the guru said as follows : •"Oh ! Ekalavya if thou
art my disciple give me the daksina (fee) due to the
guru, and I desire to get the thumb of your right hand as
my fee". At once Ekalavya cut his thumb and gave it to
Drona. Henceforth Arjuna became Drona's unequalled
disciple. (M.B., Adi Parva, Chapter 132).
9) Arjuna got Brahmatirastra. When once Drona and
his disciples were bathing in the river Gariga, a whale
caught hold of the leg of the guru. The combined
efforts of the disciples failed to extricate the leg from
the grip of the whale. Ultimately Arjuna shot an arrow
and released the guru's leg. Greatly pleased at this
Drona imparted to Arjuna knowledge about Brahma-
sirastra, and Arjuna was enjoined not to use the astra
against men, but to use it only when confronting
higher beings than men. [Bharata ( Malayalam) , Adi
Parva, Chapter 133].
10) Competition in arms. When the training of the princes
was almost over Dhrtarastra decided to have a rehear-
sal of their attainments, and the scene for it also was
set. The princes with bows and arrows appeared on
the scene. Yudhisthira and others first exhibited their
skill in shooting arrows in the order of their seniority.
Every scene was explained to Dhi'tarastra by Vidura
and to Gandhari by Sanjaya. Duryodhana and
Bhima clashed with each other. Asvatthama pacified
them and kept them apart. And, then Arjuna and
Kama appeared on the scene, and the onlookers dec-
lared them to be equal in skill in archery. When
their shooting exhibition was over, Kama who got
angry again rushed to the stage. Arjuna also got
ready. Arjuna challenged Kama's eligibility on the
ground that he was low-born and not a Ksatriya. At
once Duryodhana proclaimed him as the King of Aiiga.
Though this pacified the scene, this competition in
archery served much to make the Kauravas and the
Pandavas the bitterest of enemies. (M.B., Adi Parva,
Chapters, 136, 137).
1 1 ) Arjuna's gurudakfina (Offering of fee to the preceptor) .
At the starting of training the princes Drona told them:
"I have one thing in mind, and you must do it for
me when you have completed the course of training.
All the disciples except Arjuna kept silent at this, but
Arjuna promised to fulfil the guru's wish at the
proper time
The training was over, and it was time for gurudaksina.
Drona asked to be brought bound before him Drupada,
King of Pancala. (For Drona's enmity towards Dru-
pada see Drupada) . Thereupon the Pandavas marched
to Pancala, and in a fierce battle Arjuna defeated
Drupada. Though Bhima tried to kill Drupada Arjuna
did not permit it, but took him bound to Drona.
This ended Drona's hatred towards Drupada, who
now gifted half his kingdom to Drona. Drona was
very much pleased with Arjuna for the above act,
and advised him to fight even him (Drona) if the
latter opposed him (Arjuna) . To this Arjuna replied
'Yes'. (M.B., Adi Parva, Chapter 139, Verse 14) . With
this promise to fight even the guru in case the guru
attacked him Arjuna became the most reputed archer
in Bharata.
ARJUNA
50
ARJUNA
12) Jealousy of Dhrtardstra. After the gurudaksina Arjuna
marched against the neigh curing kingdom. He de-
ir.ued very easily in war the King of Yavana and the
Kings Sauvira, Yipula and Sumitia. These victories of
Arjuna made the Kauravas very anxious; Dhrtarastra
brooded over it. (M.B., Adi Parva, Chapter 138, Verses
20-23) .
13) Escape from the waxen palace. Duryodhana made
up his mind to destroy the Pandavas somehow or
other. He got the Pandavas to shift their residence to
a palace made of wax at Varanavata. and one year after
this the palace was set fire to. The Pandavas escaped
death by fire through a tunnel and entered the forest,
the next day. (See Arakkillam).
14) Arjuna on the banks of river Ga..gd. The Pandavas walk-
ed much through the terrible forest, and after midnight
reached the banks of the Gaiiga. At that time Arhgara-
parna (Citraratha), the Gandharva was enjoying
his time in the river with some Apsara women. The
presence of men at the scene, the Gandharva did not
relish. Arjuna and the Gandharva crossed in words,
which led to a duel. In the duel the Gandharva was
defeated. As the wife of the Gandharva prayed with
tears in her eyes Arjuna spared him his life. The
grateful Gandharva told the Pandavas many interesting
stories. He also made a present of divine horses and
imparted to them the esoteric knowledge called Caksusl-
vidya. The Gandhar\ a finally told the Pandavas that
they were attacked because they came without Agni and
Ahuti in their front. He also explained this fact that
Arjuna could subjugate him on account of his (Arjuna' s)
genuine celibacy. (See Citraratha) .
15) Pdtcalisvayamvara. Citraratha, during his talks
with the andavas had pointed out to them the need to
have a priest to lead and guide them in all matters,
and accordingly they visited Dhaumyasrama and ins-
talled the Maharsi (Dhaumya) as their priest.
And, meantime, seeing thousands of people on their way
to attend the Svayarhvara (marriage by open choice
of husband by the girl) of Krsna (Pancali) daughter
of the King of I ancala, the Pandavas also followed the
crowd. Veda Vyasa, whom the Pandavas met on their
way blessed them. King Drupada wished to give his
daughter Krsna in marriage to Arjuna. The news that
the nda as were burned to death in the palace of
wax grieved Drupada. Yet he had made arrangements for
a trial of strength by Heroes at the Svayarhvara. A
tremendous bow was got ready and installed on the
ground, and a machine constructed which was kept
suspended in the air. The target was placed inside
the machine. And then Drupada spoke thus: "My
daughter shall be married to him who will bend the
bow and with the first arrow hit the target placed
inside the machine". (M.B., Adi Parva, Chapter 155,
Verse 11). Great warriors like Duryodhana, Karna,
SiSupala, Simsumara took their seats in the marriage
hall. All the kings failed even to lift the bow up. Ulti-
mately Arjuna lifted the bow and hit the target very
easily. ' ancali put the wedding garland on Arjuna's
neck. When the Pandavas returned to their mother
with Pari cali m tne evening the mother from inside her
room said: "What you have got today, my sons, you
enjoy among yourselves." KuntI said this under the
impression that what her sons had got was some
Bhiksa. At any rate, in obedience to the above injunc-
tion of the mother Pancali became wife to the five
Pandavas. (M.B., Adi Parva, Chapters 190, 191).
16) Arjuna at Indraprastha. The Svayarhvara of Pancali
broadcast news about the whereabouts of the Pandavas.
Dhrtarastra brought them back to Indraprastha, and
installed them in a new palace built at the place called
Khandavaprastha. (Indraprastha) . Dharmaputra ruled
a part of the country with Indraprastha as capital.
Narada went there once and advised the Pandavas to
guard themselves against mutual quarrels as the five of
them claimed one and the same woman as wife. Thence-
forth it was set forth that Pancali would live with each
husband in turn for one year. It was also settled that
during a particular year if any other husband than the
one whose turn it was to live with IMncali saw her the
intruder was to go on a pilgrimage for one year.
Once a brahmin came to the palace complaining that
his cows were stolen by thieves, and Arjuna promised to
help him. Arjuna did so without remembering that all
his weapons were stored inDharmaputra's palace. That
year Pancali was living with Dharmaputra. Forgetting
the fact Arjuna went to Dharmaputra's palace, got his
weapons and helped the brahmin. For thus breaking
the rule Arjuna left his palace on a pilgrimage for one
year.
17A) Arjuna married Ulupikd and Citrangada. Arjuna
with his bow and arrows went into the forest. Many
brahmins followed him. Arjuna reached the banks of
Gaiiga and entered the waters for a bath. Here Arjuna
was attracted by Ulupika, daughter of the Naga King
and he married her. A son was born to them called Ira-
van. After visiting places likeAgastyavatam, Vasisthagiri
Arjuna reached Manalur. He married Citrangada,
daughter of Citrangada, King of Manalur. After a stay
of three months there he went southwards. Citrangada
gave birth to a son named Babhruvahana'
17B ) The mark on Arjuna's flag is Hanumdn, and the
following story is attached to it. Arjuna, once during a
tour of the country was much surprised to see the Dam
constructed by Sri Rama from Ramesvara to Lanka.
He also felt that it was not at all proper on the part
of Sri Rama to have sought the help of monkeys to
construct the dam. Sri Rama could have made a dam
with arrows. Arjuna put this question to a great
scholar (Pandit) who was sitting nearby reading the
Ramayana. Neither the Pandit nor the other brahmins
gathered there could give a convincing answer to Ar-
juna's doubts. Then a monkey child went up to Arjuna
and told him with pride that a dam made of arrows
would have broken when the monkeys walked on it.
Arjuna said then, "no, no, no monkey will be able to
break the dam built with Rama's arrows; which monkey
will break a dam of arrows made even by me ?" And,
a debate began about the subject. The monkey and
Arjuna agreed to a bet that if a monkey broke the dam
made by Arjuna he would end his life by jumping into
fire, and if the monkey could not break the dam it
would for ever be Arjuna's slave. Arjuna constructed
a dam with arrows. And, as soon as the monkey set
foot on it it was broken. Arjuna tried again. Though
now it caused some efforts on the part of the monkey
the dam broke this time also. Arjuna was thus left with
no alternative but to die by jumping into fire and a
fire was accordingly lit. Before Arjuna jumped into the
fire a brahmin boy, who was bathing in the river ran
ARJUNA
51
ARJUNA
upto Arjuna and told him that his attempt at self
annihilation was not justified as the bet was made with-
out an arbiter. When Arjuna who was wedded so
much to truth brushed aside this argument and got
ready to end his life the boy said : "If you are so very
insistent about it you (Arjuna and the monkey) com-
pete once again with me as arbiter. This suggestion of
the boy was accepted. The monkey child tried its best
to break the dam, but it failed. It developed its body
to the size of a mountain and jumped on the dam.
Even then it did not break. Then he ran up to the boy
who was acting as arbiter and prostrated at his feet
crying 'Ramacandra'. At the same moment Aijuna
also prostrated before the boy crying 'Sri Krsna, slave
to devotees'. The boy asked both of them to get up,
and after admonishing them for their conceit gave them
good advice. He also asked the monkey child to keep
his word by remaining as the emblem of Arjuna's flag.
(The monkey boy was actually Hanuman and the
brahmin boy Sri Krsna).
1 7 C ) Arjuna married Subhadrd. Arjuna went to the holy
place called Saubhadratlrtha and redeemed the woman
named Varga from the curse she was labouring under.
(See Varga) . Arjuna continued his journey and reached
Gokarna and Prabhasa tirtha, where he met Gada,
brother of Sri Krsna. Gada described to Arjuna the
great beauty of his sister, Subhadra. Arjuna went to
Dvaraka and paid his respects to Sri Kt'sna. A few days
later the yadavas celebrated a great festival at mount
Raivataka. Aijuna went there disguised as a Sannyasin
and forcibly took away Subhadra with him with the
permission of Sri Krsna. Though the yadavas got ready
for a fight they were ultimately pacified, and Subhadra
was married to Arjuna. (M.B., Adi Parva, Chapter,
218-224).
17D) Brahmin boy saved. When once Arjuna was in
Dvaraka with Sri Krsna a brahmin appeared on the
scene lamenting that his child died as soon as it was
born. Nobody paid any heed to this, and then Arjuna
rose up and assured protection to the next child to be
born to the brahmin and asked him to return home in
peace. Arjuna also vowed that he would end his life
by jumping into fire if he failed to protect the next
child of the brahmin.
As the time for the delivery of his wife approached the
brahmin took Arjuna home. Arjuna made the house
secure by making an enclosure with his arrows. Yet
the child died; not only that, at the time of birth it-
self its body disappeared. And. the brahmin heaped
insults on Arjuna, who looked very foolish. Rendered
thus an object of ridicule Arjuna began to make a fire
for him to jump into. At this Sri Krsna appeared be-
fore Arjuna and prevented him from jumping into fire.
And then both Krsna and Arjuna went to Visnuloka
and submitted the case of the brahmin to him. Visnu
told them : "Oh ! Krsna and Arjuna, it was I who took
away the brahmin boys for the pleasure of seeing you
both here. You may immediately return with the brah-
min boys. And, Krsna and Arjuna returned with the
boys to the brahmin, who now felt very happy.
(Bhagavata, Dasama Skandha; Chapter 89) .
17E) Burning of Khandava forest. While Krsna and Arjuna
were spending their days on the banks of river Yamuna
in the summer season Agni Bhagavan (the fire-god)
requested them to give the Khandava forest as food to
him. (See Khandavadaha ) . Arjuna agreed to oblige
Agni Bhagavan, who presented to Arjuna the bow
called Gandlva, a white horse and many other power-
ful arrows. When Agni began burning ihe forest, Indra
sent a heavy shower of rain. By creating a tent with
arrows Arjuna saved the forest from the rain. Arjuna
killed Taksaka's wife, cursed the Nr.ga called Asvasena
and saved Maya, the architect of the Asuras who was
put up in the forest. Indra was pleased and gifted many
divine arrows to Arjuna. Maya gave the famous conch,
Devadattam to Arjuna. By now the one year of the
pilgrimage of Arjuna was over and he returned to
Indraprastha. (M.B., Adi Parva, Chapters 233-239).
17P) Fight between Arjuna and Sri Krfna. (See Galava,
para 4) .
18) Again to the forest. Maya, who escaped death in
Khandava forest, in his great gratitude, went to Indra-
prastha, and with the permission of Dharmaputra built
for the Pandavas an exceptionally beautiful palace.
And then the Pandavas made the conquest of all the
earth, and after killing enemy kings like Jarasandha,
the Kimpurusas, the Hadakas, Sisupala, Kurundha and
Bhagadatta returned to Idraprastha and performed
the Rajasuya yajfla. The Kauravas who got jealous at
this went on a visit to Indraprastha. When they enter-
ed the palace built by Maya they were put into many
a ludicrous situation. (See Sabhaprave:sa). Insulted
and humiliated they returned to Hastinapura and
challenged the Pandavas to a game of dice, and in the
game the Pandavas lost not only their kingdom and
other riches, but Pancall as well. Dussasana dragged
Pancall and stripped her of her clothes in the royal
assembly and thus mercilessly insulted her. According
to the terms and condition agreed to with reference to
the game of dice, the Pandavas had to lead forest life
for twelve years and live for one year incognito. The
Pandavas again started for the forest. (M.B., Sabha
Parva) .
19) Pandavas in Kamyaka forest. A number of brahmins
also accompanied the Pandavas to the forest. The noble
brahmin, Saunaka consoled the aggrieved Dharma-
putra in the Dvaitavana. Dharmaputra felt worried
that he could not feed the brahmins who accompanied
him into the forest. Pancall prayed to the Sun-God,
and he gave the Aksayapatra to her. (See Aksyapatra) .
And, after this the Pandavas, along with the brahmins,
entered the Kamyaka forest. (M.B., Aranya Parva,
Chapter 36) .
20) Arjuna secured divine arrows. Dharmaputra asked
Arjuna to do tapas in the Himalayas and thus secure
divine arrows. Accordingly Arjuna went south and saw
Indra in the Indraklla mountain. Indra gave him
boons. There Arjuna killed Mukasura. And, then
Arjuna went to Mount Kailasa and prayerfully concen-
trated his mind on Siva. Siva appeared in the guise of
a forest dweller. (See Fa.supata.stra). Afte* that he got
the Dandastra from Yama, Pasastra from Varuna and
Antardhanastra from Kubera. (M.B., Vana Parva,
Chapters 37-41).
21) Arjuna in Indraloka. Indra, who was so very pleas-
ed that Arjuna got so many divine arrows deputed his
charioteer, Matali, to bring Arjuna to Devaloka, and
at Devaloka he learned more about archery and music.
The Apsara women forgot themselves when they saw
the exceptionally handsome Arjuna. Urvasi, mad with
ARJUNA
52
ARJUNA
love, sent her messenger Citrasena to Indra. Being told
about Urvaii's love Arjuna closed both his ears with
hands, and reminded the messenger of UrvasTs mater-
nal position with reference to him. UrvasI cursed and
turned Arjuna into an eunuch. Indra consoled Arjuna
by assuring him that Urvasi's curse will turn out to be
of great benefit to him. Afterwards Arjuna stayed in
Devaloka for a few days with Citrasena, and during
the period he killed Nivatakavaca and Kalakeya.
Arjuna became a friend of Maharsi Lomasa, who had
gone to Devaloka to see Indra. Promising Arjuna that
he would protect Dharmaputra Lomasa returned to the
earth. Arjuna left the Kiimyaka forest and returned to
his brothers after an absence for five years. He met the
brothers at Mount Gandhamadana. (M.B., Vana Parva,
Chapters 42-47) .
22) Procession. At last a witty and humorous brahmin
went to Dhrtarastra and dilated upon the hardships
being suffered by the Pandavas, and Duryodhana and
others were extremely pleased and happy to hear it.
Yet, they shed crocodile tears. But, Duryodhana was
in a mighty hurry to see with his own eyes the pitiable
plight of the Pandavas. On the pretext of going out for
hunting Duryodhana and others with the permission of
Dhrtarastra, started for the forest with a number of
attendants. 8,000 chariots, 30,000 elephants, thousands
of infantry soldiers, 9,000 horses, merchants, ornaments,
courtesans and thousands of hunters formed this pro-
cession into the forest. Just like roaring winds during
the rainy season the procession caused thunderous noise.
Duryodhana approached the pool in the Dvaita forest
and waited at a distance. (M.B., Aranya Parva, Chap-
ter 239, Verses 25-29).
Duryodhana and attendants put up tents in the forest.
The Gandharvas obstructed Duryodhana, and he and
the Gandharva called Citrasena clashed with each
other. Duryodhana was made a prisoner. Arjuna came
on the scene and released him. And, thus humiliated
Duryodhana returned to Hastinapura with the atten-
dants. (M.B., Aranya Parva, Chapters 239-253).
23) Arjuna lost consciousness. While once Pancall was
alone King Jayadratha forcibly took her away. Within
seconds the Pandavas confronted Jayadratha and regain-
ed Pancall. Jayadratha and his men were killed. The
Pandavas, who were very weary and tired walking in
the forest felt extremely thirsty. Nakula, at the instance
of Dharmaputra climbed a tree and looked around and
sighted a pool of clear water. When Nakula went to the
pool and began to draw water a voice from above was
heard saying as follows : "Do not be so very daring.
This is my ancestral wealth. If you answer my ques-
tions you may not only drink the water but also take
some with you". Without paying any heed to this warn-
ing Nakula drank water from the pool, and lo ! he fell
down unconscious immediately. Sahadeva who went to
the pool in search of Nakula and drank water from the
pool also met with the same fate as Nakula. Arjuna
and Bhima also had the same fate at the pool. Lastly
Dharmaputra went to the pool and understanding what
happened to his brothers requested permission to drink
water. At once a Yaksa appeared and brought the bro-
thers of Dharmaputra back to consciousness. In fact,
the Yaksa was none other than Yamadharmadeva. (For
questions and answers of the Yaksa see Dharmaputra.)
(M.B., Aranya Parva, Chapters 312-315).
24) Life incognito. Now the twelve years of forest life
being over the Pandavas decided to spend the one year
of life incognito in the Virata palace. Arjuna disguised
himself and deposited his clothes and weapons in the
hollow of a Sami tree in the forest. And the Pandavas
in various disguises reached the Virata palace. They
assumed false names : Dharmaputra as Karika, Bhima
as Valala, Arjuna as Brhannala, Nakula as Granthika
and Sahadeva as Aristanemi and Draupadi as Malinl.
When the life incognito of the Pandavas for one year
was about to expire a rumour reached the Kauravas
that the Pandavas were at the Virata capital, and the
Kauravas thought that the Pandavas will appear on the
scene if a war was fought against King Virata. The
Kauravas, with this object in view, lifted the cows of
Virata and that led to war. Uttara, the prince of Viraja
boasted that he would fight provided he had a good
charioteer. Brhannala (Arjuna) agreed to act as such
and they started for the warfield. At the sight of the
massive army of the Kauravas Uttara got frightened
and tried to run away from the field. But Brhannala
tightly bound Uttara to the chariot, drove it very fast
to the forest, took back from the hollow of the Sami
tree his weapons and returned to the battle-field. The
Kauravas were absolutely defeated in the war and they
took to their heels. They understood that the very clever
and terrible warrior in disguise was Arjuna himself. But,
by the time the period of the Pandavas life incognito
was over. The king of Virata, greatly pleased over this
victory in war gave his daughter, Uttara in marriage to
Abhimanyu, son of Arjuna. (M.B., Virata Parva).
25) Preparations for war. After the forest life and life
incognito the Pandavas returned. The Kauravas refus-
ed to give them half the Kingdom. Sri Krsna, on behalf
of the Pandavas, implored that half the kingdom or five
districts or five nouses or at least one house be given to
them. But. the Kauravas took the stand that not even
an iota of land would be given to the Pandavas. And,
war was perforce decided upon. Duryodhana went to
Krsna at Dvaraka to request for support in war. Krsna,
who favoured the Pandavas lay in false sleep as he did
not want to fight against them. Duryodhana sat at the
head of Krsna. Arjuna, who came after some tune sat
at the feet of Krsna and remained there standing.
Awakening from sleep, it was Arjuna whom Kysna saw
first. After the greetings were over with Arjuna, Krsna
saw Duryodhana also. Between Krsna without any arms
and the armed forces of Krsna, Arjuna chose Ki'sna
and Duryodhana his armed forces to help each side in
the impending war. ( Udyoga Parva) .
26) War. Both the Parties were encamped in Kuruk-
setra ready for war. Sri Krsna acted as Charioteer to
Arjuna. He stopped the chariot in between the opposing
armies. Arjuna felt deep anguish to find his own people
arrayed on the opposite side for war. Reluctant to kill
relations, elders, friends and preceptors Arjuna laid
down his arms in the chariot. Then did Ki'siia instruct
him in Karmayoga (the philosophy of action). That
instruction and advice of Kfsna is the world-famous
Bhagavad Glta. The Glta cleared off Arjuna's illusions
and he praised the Lord, Sri Krsna, who revealed his
all comprehensive form (Visvarupa) to Arjuna.
On the first day of the war Arjuna fought a duel with
Blrisma, and the second day he fought the Kaurava
forces with exceptional prowess. And then Arjuna pre-
ARJUNA
53
ARJUNA
vented Krsna from killing Bhisma. But, the Kaurava
army faced defeat that day. On the third day Arjuna
defeated Bhisma, Asvatthama, Trigartta, Bhagadatta
and others. Thereupon a really fierce fight began. The
war lasted for 18 days. The important incidents during
the 18 days can be summarised as follows : —
( 1 ) Fierce fight between Arjuna and Bhisma.
(2) Fight between Arjuna and Asvatthama.
(3) Arjuna destroyed the Kaurava army.
(4) Iravan, son of Arjuna, was killed.
(5) Arjuna fought against Drona and SuSarma.
(6) Took the vow to kill Bhisma.
(7) Sikhandi prompted to kill Bhisma.
(8 ) On the appearance of Sikharidi the Kaurava army,
took fright and fled in great disarray.
(9) Arjuna fought a duel with Dussasana.
(10) Duel with Bhagadatta.
(11) Duel again with Bhisma.
(12) Bhisma fainted and fell on the ground.
(13) Duel again with Dussasana.
(14) With Sikhandi in the front made an attack on
Bhisma.
(15) Arjuna discharged three arrows to serve as pillow
to Bhisma who, dislodged from the chariot, was
lying on a bed of arrows.
(16) Cool water sprinkled on the face of Bhisma with
the aid of divine arrows.
(17) Fought against Drona and defeated his forces.
(18) Satyajit deputed to remain with Dharmaputra to
help him.
(19) Sudhanva killed.
(20) Again fought with Bhagadatta.
(21) Supratlka, the elephant of Bhagadatta killed.
(22) And after that, Bhagadatta also killed.
(23) Vrsaka and Acala killed by Arjuna.
(24; Sakuni defeated.
(25) Arjuna killed the three brothers of Karna and con-
fronted Kama.
(26) Abhimanyu, son of Arjuna, killed.
(27) Hearing about the death of Abhimanyu, Arjuna fell
down unconscious.
(28) Awakened, Arjuna vowed to kill Jayadratha.
(29) Arjuna performed Siva Piija.
(30) Arjuna dreamt that night to have paid homage to
Siva along with Krsna and that Siva gave him
divine arrows like Pasupata.
(31) Marched forth routing the elephant regiment of
Durmarsana.
(32) Routed Dussasana in fight.
(33) Again fought Drona, Kytavarml, Srutayudha,
Sudaksina, King of Kamboja.
(34) Sudaksina killed in fight.
(35) Srutayu, Acyutayu, Niyutiyu, Ambastha and the
Mlecchas' army killed.
(36) Vinda and Anuvinda killed.
(37) Warfield converted into a house of arrows, on
account of the great collection of arrows.
(38) Arjuna defeated Duryodhana.
(39) Fought the nine great warriors on the Kaurava
side.
(40) Arjuna cut off the right hand of Bhurisravas at
the instance of Krsna.
(41) Cut off the head of Jayadratha with arrows. The
head and the arrows were thrown on the lap of
Jayadratha's father.
(42) Alambusa, King ofRaksasas killed.
(43) Dandadhfira killed with his elephant.
(44) Arjuna killed the six brothers of Susarma, viz.,
Satyasena, Candrasena, Mitrasena, Srutanjaya;
Sausruti and Mitradharma
(45) Difference of opinion arose between Dharmaputra
and Arjuna about the failure to kill Karna, and
in the heat of excitement Arjuna called his elder
brother 'thou'.
(46) Immediately repenting Arjuna drew sword to kill
himself. But, regained mental peace by begging
pardon of the brother.
(47) Killed Vi'sasena, son of Karna,
(48) Karna brought down Krsna's crown by his arrow
resembling the face of the serpent. Enraged at this
Arjuna killed Karna.
(49) Killed Satyakarma, Satyestha and others.
(50) After bowing to Vyasa, Arjuna withdrew arrow.
(M.B., Bhisma, Drona, Karna, Salya and Sauptika
Parvas).
27) After the war. In the great war the Kaurava army,
to the very last man, was annihilated. The Pandavas
assembled together. Thoughts about the future came up.
Sri Krsna consoled the sorrowing Dharmaputra. As
desired by Vyasa, Ki'sna, Dharmaputra and others
returned to Hastinapura and took up the reins of
governing the country, and the idea of performing an
Aivamedha Yaga was seriously mooted. A King named
Marutta agreed to give money needed for the yajfia.
Arjuna defeated all enemy kings. (M.B., Santi Parva).
28) Death and rebirth of Arjuna. On his way back
after digvijaya Arjuna was killed by the arrows of his
son, Babhruvahana. Immediately did Ulupl, Arjuna's
wife bring back to life her husband by Mrtasanjlvanl
mantra. Then Arjuna questioned Ulupl about the
reason for his son killing him, and also as to how she
happened to be present at the time. Ulupl described
the story of a curse in answer to Arjuna's querry.
(M.B., Asvamedha Parva, Chapter 79).
29) The story of the curse. Ulupl said : You shall not
get angry. Yes, all is for the best. In war you killed
Bhisma by unrighteous means, viz. with the help of
Sikhandi. On his death, the Astavasus and Ganga Devi
cursed you with hell. I told about this curse to my
father, who begged the Vasus for redemption, and they
said that you would be redeemed from the curse when
your son, Babhruvahana, killed you. Accordingly he
has been brought here to kill you.
The above story pleased Arjuna. (Asvamedha Parva,
Chapter 81).
30) Asvamedham. Arjuna again defeated Meghasandhi,
the King of Magadha, Sakuniputra and others and
returned to Hastinapura, where the Asvamedha yajfia
was performed. The Yadava dynasty was extinguished
before long. Arjuna did all the rites due to them on
death. He grieved over the departure of Sri Krsna.
(Bhagavata, Skandha 11, Chapter 31). And then he
went to Indraprastha with the consorts of Krsna. On
the way dacoits overcame Arjuna and snatched away
some of the females. Arjuna felt very sad. Then Vyasa
appeared and told him that he would be strong and
powerful only in the presence of Krsna. (Agni Parana,
Chapter 15).
31) Pandavas' journey to the other world- Now, it was
time for the Pandavas to journey to the other world.
ARJUNA
ARJUNAKA
It was at this juncture that the Yadava dynasty ended
and Sri Krsna was killed, and some of Krsna's con-
sorts were abducted. Arjuna could not save them, and
they jumped into the river and died. Arjuna, who lost
all his power began the great journey with his brothers.
On their way Agnideva advised him to deposit reputed
bow, Gandlva in the sea, and Arjuna did so. (Maha-
prasthana Parva, Chapter 1, Verses 1-42). The Panda-
vas continued their journey, Yudhisthira leading them.
They reached the Himalayas, and there Pane "ill expir-
ed. To Bhima's querry as to why Pancali expired first,
Yudhisthira replied that it was due to her having been
more partial to Arjuna. The others continued their
journey and then Sahadeva died. Yudhisthira explain-
ed that Sahadeva died second due to his arrogance
and conceit. And, the others continued going forward.
An emaciated dog was already with the Piindavas
during their journey. Nakula was the third to die, and
Yudhisthira attributed it to his (Nakula) extreme con-
ceit about his beauty. And, Arjuna's death next,
Yudhisthira said, was due to his having not kept his
vow, once made, to kill the whole lot of enemies in a
day. After proceeding a short distance further Bhima
also fell dead, and Yudhisthira thought to himself
that it was due to Bhima's voracious eating. And, then
Devendra came in his chariot of gold and welcomed
Yudhisthira to Svarga. But, he refused the offer saying
that he would not do go alone, leaving his brothers
behind. When Indra assured him that his brothers
were already there, in Svarga, Yudhisthira got into
the chariot and reached Svarga, and he was elated to
find his brothers there happy with Pancali. (Maha-
prasthana Parva and Svargarohana) .
32) The meanings of the word. Ariuna.
(1) White.
SuklaSubhrasucisveta-
Visadasvetapandavah
Avadatassito gauro
Valakso dhavalo'rjunah
Harinah pandurah. (Amarakosa)
(2) The plant called virataru.
Nadlsarjo virataru-
Rindradruh kakubhor'rjunah. (Do)
(3) Giass.
Saspam balatmarh ghaso
yavasam trnarharjunam. (Do)
(4) Indra.
(Rgveda, Chapter 1, Anuvaka 7, Sukta 112).
33) Synonyms used in the Mahabharata of Arjuna. Aindri,
Bharata, Bhlmanuja, Bhlmasenanuja, Bibhatsu, Brhan-
nala, Sakharnvgadhvaja, Sakraja, Sakranandana, Sakra-
sunu, Sakratmaja, S"akrasuta, Svetasva, Svetahaya,
Svetavaha, Devendratanaya, Dhananjaya, Gandlvabhrt,
Gandlvadhanva, Gandlvadhari, Gandivi, GudakeSa,
Indrarupa, Indrasuta, Indratmaja, Indravaraja, Jaya,
Jisnu, Kapidhvaja, Kapiketana, Kapipravara, Kapi-
varadhvaja, Kaunteya, Kaurava, Kauravasrestha,
Kauravya, Kiritamali, Kauraveya, Kirlfabhi't, Kirl-
tavan, Kiriti, Krsna, KT-snasarathi, Kuntlputra,
Mahendrasunu, Mahendratmaja, Nara, Pakasasani,
Pandava, Pandaveya, Pandunandana, Partha, Paurava,
Phalguna, Prabhanjanasutanuja, Savyasaci, Tapatya,
Tridasesvaratmaja, Vanaradhvaja, Vanaraketana, Vana-
raketu, Vanaravaryaketana, Vasavaja, Vasavanandana,
Vasavatmaja, Vasavi, Vijaya.
34) Origin of certain words. Towards the close of his
life incognito, Arjuna went to the Sami tree to take
out Gandlva kept in its hollow. Uttara also was
with Arjuna. Then Arjuna revealed himself to Uttara,
and also elaborated the meaning of his various names
as follows: —
I shall tell you my ten names. Arjuna, Phalguna, Jisnu,
Kiriti, Svetavahana, Bhibhatsu, Vijaya, Krsna, Savya-
saci and Dhananjaya I am called Dhananjaya,
because even after having conquered all the lands and
amassed wealth I stand in the centre of righteousness
... .1 am called Vijaya because in fights with haughty
opponents I always succeed I am called Svetavahana
because white horses are harnessed in war to my chariot
decked with golden ornaments I am called Phal-
guna because I was born in the month of Phalguna and
under the star, Phalguna. .. .1 am kinti because during
my fight with the Daityas I put on my head crown
glowing as Sun. . . I am called Bibhatsu by men and
Devas because I never resort to revolting means during
war.. .Devas and men call me Savyasaci because both
my hands are adept in using the bow, Gandlva.... I
am Arjuna because, in the world people are rare who
possess such fair colour as I do, and moreover I do
only white (just and ethical) acts. . . .1 am called Jisnu,
because I am unassailable and unconquerable, and I
subjugate and conquer, and also because I am the son of
Indra. . .My father gave me the tenth name of Krsna
because I was very attractive (Krsna = attractive).
[Mahabharata (Malayalam) ].
35) Wives of Arjuna.
(1) Pancali (2) Ulupi (3) Citrarigada (4) Subhadra.
36) Sons of Arjuna. Srtakiiiti, Iravan, Babhruvahana,
Abhimanyu.
ARJUNA II. A son of Emperor, Nimi.
One Arjuna, son of emperor Nimi, got philosophical
advice from a Muni named Asita (Brahmandapurana,
Chapter 47) .
ARJUNA III. (See Karttaviryarjuna) .
ARJUNA IV. A member of Yama's assembly. The
other members are : Kapotaroma, Trnaka, Sahadeva,
Visva, SasVa, Krlasva, Sasabindu and MahlsVara.
(M.B., Sabha Parva, Chapter 8, Verse 17).
ARJUNABHIGAMANAPARVA. A sub Parva in Maha-
bharata. (See Mahabharata).
ARJUNAKA. A hunter. Dharmaputra was called to his
side by Bhlsma his body torn by arrows in fight and he
felt very sad and sorry to see Bhisma in that state. To
console Dharmaputra Bhlsma related a story and this
hunter was one of the characters in the story. The story
may be summarised as follows : —
Once, the son of an old Brahmin woman Gautami,
died on account of snake-bite. A hunter caught and
brought before Gautami the snake. His object was to
kill it immediately. But the serpent proved its innocence
by pleading that it bit the boy impelled and prompted
by Death. At once death (mrtyu) appeared on the
scene and explained that it was prompted by the God
of Death. And, it was the child who was responsible for
the cause of death, and Gautami was the cause for the
birth of the child. Ultimately Gautami herself assumed
responsibility for the sin. Bhlsma consoled Dharma-
putra by telling that as in the case of Gautami in
the story, the cause for every effect was the chain
of Karma. (M.B., Anusasana Parva, Chapter 1).
ARJUNAVANAVASAPARVA 55
ARJUNAVANAVASAPARVA. A sub parva in Maha-
bharata. (See Mahabharata) .
ARKKA I. A synonym of the Sun. (See SURYA) .
ARKKA II. A king of olden days. (M.B., Adi Parva,
Chapter 1, Verse 236).
ARKKA III. The royal^ sage Rsika was Arkka, the
Asura, reborn. (M.B., Adi Parva, Chapter 67, Verses
32, 33).
ARKKAPARNA. Kasyapa's son by his wife Muni. He
was a De\agandharva. (M.B., Adi Parva, Chapter 65,
Verse 43) .
ARTHAM. From the forehead of Mahavisnu a golden
lotus grew up from which Sri Devi was born- Dharm-
arthas (Dhai ma = righteousness and artha =wealth) also
were born from Sri. "From the forehead of Visnu,
sprung up a golden lotus and His wise spouse Sri arose
there from and oh, Pandava, righteousness and wealth
came into being from S"ri". (Bhasabharata, Santi Parva,
Chapter 59, Stanzas 130 & 131) .
ARUJAM. A sect among the Raksasas. (M.B., Vana
Parva, Chapter 285, Verse 2) .
ARULMOLITHEVAR. The Saiva text of the south is
called Tirumura, and it contains twelve songs. The
first seven of those songs were composed by Tirujnana-
sambandha, TirunavukkarSar and Sundaramurti. The
twelfth song is called Periyapurana composed by
Arulmolithevar. He is also called Sekhilar. Tevar was
prime minister (A.D. 1063-1112) of Cola. (Some great
lives).
ARUNA I.
1) Birth. Son of KaSyapa by Vinata. KaSyapa, son
of Brahma, married Vinata and Kadru, and being so
much pleased by their services he gave them boons.
Kadru got the boon to have 1000 naga (serpent) sons,
and Vinata to have two sons more powerful and vital
than the sons of Kadru. After this KaSyapa went into
the forest again for Tapas. After a period, Kadru gave
birth to 1000 eggs and Vinata to two. Both che mothers
kept their eggs in pots so that they were in the right
temperature. After 500 years the pot broke up and
Kadru had her 1000 sons. Vinata felt pained at this
and opened one of her pots. A child only half-developed
emerged from the egg and he was Aruna. (M.B., Adi
Parva, Chapter 16, Verses 5-7). After another 500
years the other egg of Vinata hatched itself and a glow-
ing son emerged. He was Garuda.
2) Genealogy. While Rama and Laksmana wandered
in the forest searching for Slta they saw the wounded
and disabled Jatayu. Jatilyu described his genealogy
as follows : "Kasyapa, son of Brahma, married the
daughters of Daksa. Of the two wives, Vinata delivered
two sons, ' Garuda and Aruna. Sampati was Aruna's
elder son and he (Jatayu) the younger. (Valmiki
Ramayana, Aranyakanda, Canto 14). Agni Purana,
Chapter 19 also refers to Garuda and Aruna as the sons
of Vinata.
3) Aruna curses his mother. The fact of Vinata forcing
open one of her eggs prematurely and Aruna emerging
out of it with only a half-developed body has been
mentioned above. Aruna got angry at the haste of his
mother and cursed her to live as slave of Kadru for
500 years, and then Garuda would redeem her from
slavery. He also asked her to wait for 500 years so that
the birth of another physically deficient son like him-
self might be avoided. After pronouncing this curse Aruna
ARWA
rose to the sky. This curse was the reason for Vinata's
becoming a slave ofKadru. (M.B., Adi Parva, Chapter
16, Verses 18-23) .
4) Aruna became charioteer of Sun. The Sun and the
Moon betrayed to the Devas Rahu, who waited at the
entrance of Devaloka to snatch off the Nectar (Amrtam)
got at the churning of the sea of milk (Kslrabdhi) .
Thenceforth Rahu does often swallow the Sun and the
Moon. That phenomenon is called the eclipse ( of the Sun
or Moon. Surya-grahana and Candra-grahana). Enraged
by these frequent attacks of Rahu, the Sun-God began
once to burn like anything. Murmuring that everyone
would cooperate when there was something to be achiev-
ed, but would go on their own way when the object was
achieved, the Sun-God began burning so virulently as
to destroy all living forms, and the Devas were frighten-
ed by this and took refuge in Brahma. Brahma called
Aruna and asked him to stand as charioteer in front
of the Sun-God everyday so that the Sun's intensity
might be reduced. From that day onwards Aruna has
been functioning as the charioteer of the Sun. (M B
Adi Parva, Chapter 24, Verses 15-20).
5) Birth of sons. S~yenl, wife of Aruna delivered two
sons, Sampati and Jafayu. (M.B., Adi' Parva, Chapter
68, Verse 71) .
6) Aruna assumed female form. Silavati, the chaste
woman, once did naked Tapas to redeem her husband,
Ugratapas from the consequences of a curse. The object
of her tapas was to prevent the next dawn (Sunrise).
Owing to the intensity of her tapas the Sun ceased to
rise, and this gave his charioteer Aruna some rest. Then
it was that Aruna came to know of a programme of
naked dance by the women in Devaloka. Women alone
were admitted to the dance hall. Aruna, therefore, assum-
ed female form and sat among the Deva women, and
the beautiful 'female' kindled erotic sentiments in Indra
and he enjoyed a night with 'her'. Also, a son was born
to them. And, before the day dawned Aruna, at the ins-
tance of Indra entrusted the child to Ahalyadex I and re-
turned to join duty as the Sun-God's charioteer. (Aruna,
while he acted as Indra's wife was called Arumdevi)!
Aruna was a bit late to report for duty, and when
questioned by Sun he detailed the happenings during
the last night. This evoked the desire in the Sun to see
Aruna in female form. Aruna did so, and the Sun en-
joyed her. This also resulted in the birth of a son, who
too was, at the instance of the Sun, entrusted to Ahalya-
devl. AhalyadevI brought both the children with tender
love, which Gautama muni, her husband did not like.
He cursed them and turned them into monkeys. After
some time Indra went to Ahalya to see his child and he
was told the story of Gautama's curse. Indra searched
out both the monkeys. In view of the elder one having a
long tail he was called Bali (Vali) and the neck of the
second one being very beautiful, he was named Sugriva.
At that time, Rksaraja, the monkey King of Kiskindha
was very unhappy because he had no sons. He came to
know of Bali and Sugriva, and requested Indra to give
both the monkeys to him as sons. Indra gladly obliged
him. Indra blessed Bali to the effect that half the
strength of anybody who attacked him would be added
to his own natural power. Indra then sent him and
Sugriva to Kiskindha.
7) Synonyms. Surasuta, Anuru, Aruna, Kasyapi, Garu-
dagraja.
ARU1SA II 56
ARUrjJA II. A king of the solar dynasty, and father of
TriSauku. (Devi Bhagavata, Saptama Skandha) .
ARU^IA III. A sage in ancient India. A community of
Rsis was denoted by this name. Those Rsis were called
Arunas. The Ajas, Prsnis, Sikatas, Ketus and Arunas —
they attained Svarga by self study. (M.B., Siinti Parva,
Chapter 26, Verse 7) .
ARU^A IV. A serpent. Karkkotaka, Vasuki, Taksaka,
Prthus'ravas, Aruna, Kunjara, Mitra, Samkha, Kumuda,
Pundarlka, and the chief of serpents, Dhi'taras{ra.
(M.B., Mausala Parva, Chapter 4, Verse 15).
ARU^JA V. A Rsi. Taittarlya Aranyaka refers to him
as born from the flesh of Brahma at the time of creation.
ARUI^A VI. A Danava (Asura) born in the dynasty of
Vipracitti. He did tapas for long years repeating the
Gayatri mantra, and got from Brahma the boon not to
die in war. Becoming very arrogant on account of this
boon he left Patala (nether region) for the earth and
deputed a messenger to challenge Indra for war. At that
time a heavenly voice called out that as long as Aruna
did not give up the Gayatri he could not be worsted in
war. Then the Devas sent Brhaspati to Aruna to make
him give up Gayatri. Aruna questioned B/haspati as to
%vhy he of the enemy camp had come to him (Aruna) .
B/haspati replied : "You and I are not different; both
of us are worshippers of Gayatri Devi. Being told so
Aruna gave up worship of Gayatri Devi, and she felt
offended at this and sent thousands of beetles against
him. Thus, without fighting Aruna and his army were
extinguished. (Devi Bhagavata).
ARUIifA VII. A son of Narakasura. When Narakasura
was killed Aruna along with his six brothers fought
again_st Sri Krsna and was killed.
ARU^JA I. An Apsara woman born of Pradha, wife of
Kasyapa. Pradha and Kasyapa had the following child-
ren. Alambusa, MisrakesI, Vidyutparna, Tilottama,
Raksita, Rambha and Manorama. (M.B., Adi Parva,
Chapter 65, Verses 50,51).
ARUI^A II. A tributary of the river Sarasvati. (M.B.,
Vana Parva, Chapter 83, Verse 15).
ARU^ASAMGAMAM. The place where Aruna falls
into Sarasvati. (M.B., Salya Parva, Chapter 43, Verses
30-45).
ARUNDHATI I. Wife of Sage Vasistfia.
(1) Birth. She was born as the daughter of Karddama
Prajapati and Devahuti. (See Vasistha).
(2) Other information. ( 1 ) Once ArundhatI got suspi-
cious about the character of Vasistha and as a result
of misunderstanding her chaste husband her beauty
suffered a set-back. (M.B., Adi Parva, Chapter 232,
Verses 27-29).
(2) ArundhatI shone forth in Brahma's assembly with
other Devls like, Prthvi, Hrl, Svahaklrti, Sura and Sad.
(M.B., Sabha Parva, Chapter 11, Verse 41).
(3) She outshone all other chaste women in devotion to
her husband. She owed her great power to her chastity
and service of her husband. (M.B., Aranya Parva,
Chapter 225, Verse 15).
(4) The seven great Rsis once offered her an honourable
seat. (M.B., Vana Parva, Chapter 226, Verse 8) .
(5) There is a story in the Mahabharata of how Siva
once blessed ArundhatI. While the seven great Rsis
were staying at the Himalayas it did not rain consecu-
tively for twelve years, and the Munis suffered much
without either roots or fruits to eat. Then ArundhatI
ARVAVASU
began a rigorous tapas, and Siva appeared before her
disguised as a brahmin. Since, due to the failure of
rains, ArundhatI had no food with her. She cooked food
with some cheap roots and served the guest with it.
and with that it rained profusely all over the land. Siva
then assumed his own form and blessed Arundhati,
and from that day onwards it became a sacred spot.
(M.B., Salya Parva, Chapter 48, Verses 38-54).
(6) ArundhatI once pointed out to Vi'sdarbhi the evils
of receiving remuneration (fee). (M.B., AnuSasana
Parva, Chapter 10, Verse 45).
(7) On another occasion she spoke about the secret
principles of ethics among others. (M.B., Anusasana
Parva, Chapter 130, Verses 3-11).
(8) Once all the Devas eulogized ArundhatI and Brahma
blessed her. (M.B., Anusasana Parva, Chapter 130,
Verses 12 and 13).
(9) ArundhatI and Vasistha did tapas at the sacred
Sarasvati tirtha and entered into Samadhi. (M.B.,
Vana Parva, Chapter 130, Verse 17).
ARUNDHATI II. A wife of Kala (God of death) .
ArundhatI, Vasu, YamI, Lamba, Bhanu, Marutvati,
Samkalpa, Muhurta, Sadhya and VisVa are the ten
wives of'Kala. (Visnu Purana, Part 1, Chapter 15).
ARUNDHATIVATAM. A holy place. If one takes one's
bath during three days in the Samudraka tirtha nearby
and also starves one will get the results of AsVamedha
yaga. (M.B., Vana Parva, Chapter 84, Verse 41).
ARUNl. Name given to Aruna when he attended
Indra's assembly disguised as female. (See Aruna).
ARUI^ODA. A river flowing through the island of
Plaksa, one of the seven islands of ancient times. The
wind around ten yojanas of Plaksa is very fragrant
because it carries the divine fragrance being emitted
always from the bodies of Parvatl and her attendants,
who drink water from river Arunoda. (Devi Bhaga-
vata, Asjama Skandha).
AROPA. ' One of Daksa's daughters. (M.B., Adi Parva,
Chapter 65, Verse 46) .
ARUPATTIMDVAR. (The sixty-three's). In ancient
times there were sixty- three devotees of Siva in the south.
They were called Nayanaras and they have composed
many famous sacred songs. Prominent among them were
Tirujnanasambandha, Tirunavukkarasa and Sundara-
murti
ARVA. The son of Ripuriijaya. (Visnu Purana).
ARVAVASU. An ancient Ascetic who had been a lumi-
nary in the Durbar hall of King Yudhisjhira. There
is a story in the Mahabharata showing the merits of
penance of Arvavasu. This story was told by the her-
mit Lomasa to the Pandavas, when they arrived at the
holy bath Madhugilasamanga, during their exile in
the forest. "Long ago two ascetics Raibhya and Bhara-
dvaja had built their hermitages and lived here. A son
named Yavakrlta was born to Bharadvaja. To Raibh-
ya, two sons called Arvavasu and Paravasu were born.
Raibhya and his sons were learned men. Bharadvaja and
Yavakrlta became ascetics. Yavakrlta started doing
penance with a view to get the boon of learning com-
ing to him automatically without getting it directly
from Brahmins. When his penance became severe Indra
appeared and told him that the boon he asked for was
an impossibility and tried to dissuade him from his
attempt. Yavakrlta was not willing to give up penance.
Later Indra came in the guise of a Brahmin to the
ARYAMA
57
ASIKNI II
Banks of the Ganges and began to build a dam with
sand particles. Yavakrita said that it was an impossible
task. Indra said that the desire of Yavakrita also was
as impossible as that. Still Yavakrita did not show any
intention of drawing back. Finally Indra granted him
the boon.
Yavakrita returned to the hermitage. Full of arrogance
he hankered after the daughter-in-law of Raibhya.
Raibhya plucked a tuft of hair from his head and put
it as oblation in fire and created a giant who killed
Yavakrita. Bharadvaja felt sad and cursed Raibhya
that he would be killed by his son. Then with Yava-
krita hejumped into the fire and died.
At that time Bi'haddyumna, a Brahmin performed a
sacrifice. He invited Arvivasu and Paravasu as helpers.
As Paravasu was going along the forest he saw his father
covered with the hide of a deer and shot at him think-
ing him to be a deer. He stealthily informed the matter
to Arvavasu. Arvavasu went to the forest completed the
funeral rites of his father and returned. Paravasu spread
the rumour everywhere that Arvavasu had murdered
his father. In the innocence of Arvavasu, nobody
believed. Everyone avoided him. He became sad and
forlorn and went to the forest arid did penance to the
Sun. The Sun appeared before him and blessed him.
He returned and brought Yavakrita, Bharadvaja and
Raibhya to life again.
All these occurrences happened in this bath called
Madhubilasarhgama. (Mahabharata, Aranya Parva,
Chapters 135, 136, 137, 138).
The report of a conversation between this hermit, and
Sri Krsna who had been on his way to Hastinapura,
is given in the Mahabharata, Santi Parva, Chapter 336,
Stanza 7. Arvavasu also is counted among the hermits
who possessed the Brightness of Brahma like Rudra.
"Hermit Vasistha ! Now I shall give their names in
order. Yavakrita, Raibhya, Arvavasu, Paravasu, Kak-
slvan, Aursija, Bala, Aiigiras, Rsimedha, Tithisuta,
Kanva, these are the Bright hermits, having the bright-
ness of Brahma, lauded by the world and as bright as
Rudra, Fire and Vasu". (M.B., Anusasana Parva,
Chapter 150, Stanzas 30, 31 & 32) .
Arvavasu did penance to the Sun for getting children.
The Sun-God came down from his way in the sky and
gave him through Aruna directions mentioned in the
Kalpa (one of the six Sastras or Sciences) regarding
Saptami rituals. Arvavasu observed them strictly and
as a result he got children and wealth. This story is
given in Bhavisya Purana, Brahma Parva) .
ARYAMA. One _of the twelve Adityas born to Kasyapa
and Aditi. (Adityas = sons of Aditi) . The twelve
Adityas are, Dhrita, Aryama, Mitra, Sakra, Varuna,
Arhs'a, Bhaga Vivasvan, Pusl, Savita, Tvasta and
Visnu. (M.B., Adi Parva, Chapter 65, Stanza 15).
Arhsa is sometimes called AMSU.
ARYASVA. A King of the Surya varhsa (Solar
dynasty). See the word VAMSAVALl (Genealogy).
ASAMANJASA (ASAMANJA). A King of the Solar
dynasty born to Sagara. For genealogy see under
SAGARA.
1 ) Birth. There is a story about his birth in the Rama-
yana. Once there was a king called Sagara in Ayodhya.
He married two women named KesinI and Sumati. For
a long time they had no sons and so they went to the
Himalayas and started penance there in the mount of
Bhrguprasravana. After a hundred years Bhrgumaha-
rsi appeared before them and pleased them thus : "Your
elder wife KesinI will give birth to a son who will
continue your dynasty and your second wife will give
birth to sixty thousand children". After a few years
KesinI gave birth to Asamanjas and Sumati to a big
ball of flesh. That ball broke and sixty thousand babes
came out from it. (Valmlki Ramayana, Balakanda,
Sarga 83 ) .
2) Character of Asamanjas. He was a very cruel man
always tormenting people. He used to throw little child-
ren into the Sarayu river and stand on the banks of the
river enjoying the sight of the children dying drowning.
People hated him. His father, therefore, drove him out
of his palace. To this bad man was born Arhsuman, a
King who became the favourite of the people. (V5.1-
mlki Ramayana, Balakanda, Sarga 38).
ASAMPREKSYAKARITVA. See under DEVASARMA
IV.
ASANI. A holy hermit. While Sri Krsna was going to
Hastinapura this hermit met him on the way. (M.B.,
Udyoga Parva, Chapter 83) .
ASIDDHARTHA. A minister of Dasaratha. (Valmlki
Ramayana, Sloka 3, Sarga 7, Balakanda).
ASIKNI I. A river flowing through the Punjab in India.
This is called Candrabhaga and also Cinab (Clna) .
The Rgveda also mentions about this. (M.B.. Bhisma
Parva).
ASIKNI II. A wife of Daksa. DaksaprajSpati, son of
Brahma, commenced creation with his own mind. When
he found (hat it was not conducive to the propagation
of the species he pondered over the subject once more
and decided to effect it by the sexual union of the male
and the female. He, therefore, married Asikni daughter
of Viranaprajapati. There is a version in the seventh
Skandha of Devi Bhagavata that Viranl was born of
the left thumb of Brahma.* Then the virile Daksa-
prajapati begot by Asikni five thousand Haryasvas with
a view to propagating his species and the Haryaivas
also evinced great desire to increase their number.
Knowing this devarsi Narada of enchanting words
approached them and said "Oh, HaryasVas, I under-
stand you, energetic young men, are going to continue
creation. Phew ! You are children who have not cared
to understand the ins and outs or ups and downs of this
earth and then how do you think you can create
people ? You are all endowed with the power to move
about on all sides without any obstruction and you are
only fools if you do not attempt so find out the limits
of this earth". Hearing this they started on a tour to
different sides of the earth to find out its boundaries.
Just like worms fallen into the ocean the HaryaS vas have
never returned so far.
When he found that the Haryasvas were lost the mighty
Daksa begot in the daughter of Viranl a thousand sons
called Sabalasvas. They were also desirous of propaga-
tion but were also persuaded by the words of Narada to
follow the footsteps of their elder brothers. They dis-
cussed it among themselves and said "The words of the
Maharsi are right. We must also follow the course taken
by our brothers. It is wise to commence creation after
*It was Mahavisnu who gave Daksa his wife, Asikni, when Daksa was doing penance in Vindhya. (§as{a Skandha, Bhagavata).
ASIKRSNA
58
ASMAKl
knowing the size of the earth." They also went to
different sides and never returned just like rivers falling
into the ocean. The loss of the Sabalasvas infuriated
Daksa and he cursed Narada.
Again to commence creation Daksa got of Asikni sixty
girls. Of these ten he gave to Dharmadeva, thirteen
to Kasyapa, twentyseven to Soma and four to Aris^a-
nemi. Two were given to Bahuputra, two to Angiras
and two to the scholar Krsasva. Dharmadeva's wives
were Arundhati, Vasu, YamI, Lamba, Bhanu, Marut-
vati, Sankalpa, Muhurta, Sadhya and VisVa. Of Visva
were born Visvedevas. Sadhya delivered the Sadhyas,
Marutva, the Marutvans and Vasu, Vasus. Bhanus were
born of Bhanu. From Muhurta came Muhurtabhimanis
and from Lamba, Ghosa and from Yarnl, Nagavithi.
(Chapter 15, AnuSasana Parva, 1; Visnu Purana and
Skandha 6, Bhagavata) .
ASIKRSNA. Son of AsVamedhas, a King of the Lunar
dynasty. (Bhagavata, 9th Skandha).
ASILOMA. Prime Minister of Mahisagva. (Devi Bhaga-
vata. 5th Skandha).
ASIPATRAVANA. One of the notorious twentyeight
hells. If you destroy forests without purpose you will go
to this hell. (Chapter 6, Anusasana Parva 2, Visnu
Purana). The Devi Bhagavata describes Asipatravana
like this : "Those who forsake their own natural duty
and go in for that of others are thrown into this hell;
they die by the orderlies of Yama, the King of Death.
There they will be whipped by a whip made of thorny
herbs and as they run about with pain they will be
followed and whipped. Crashing against the big stones
there they will fall fainting and the moment they wake
up from the faint they will be stabbed again. This
will be repeated. (As^ama Skandha, Devi Bhagavata) .
ASITA. A celestial maiden. She had taken part in the
birthday celebrations of Arjuna. (Sloka 63, Chapter
122, Adi Parva, M.B.) .
ASITA I. One of the R^viksofthe Sarpasatra of Jana-
mejaya.
Some details. (1) The prominent Rtviks were Bhargava,
Kautsa, Jaimini, Sarhgarava, Pihgala, Vyasa, Uddalaka
Pramattaka, Svetaketu, Asita, Devala, Narada, Parvata,
Atreya, Kundajara, Kalaghajs, Vatsya, Kohala, Deva-
s"arma, Maudgalya, Samasaurabha. (Chapter 53, Adi
Parva, M.B.)
(2) Asita, Devala, VaiSampayana, Sumantu and Jaimini
were disciples of Vyasa. (Prathama Skandha, Devi
Bhagavata) .
(3) Asita, the sage, got by the blessing of Siva a son
named Devala. (Brahmavaivarta Purana).
(4) Once Asita muni explained to King Janaka the
philosophy of rebirth. (Brahmanda Purana, Chapter 47).
ASITADEVALA.
Main details. (1) He is one of those who spread the story
of Mahabharata to the public. Vyasa wrote the Maha-
bharata into a lakh of books and first taught the great
epic to his son, the sage Suka. He later expounded it
to many other disciples. Narada spread the story among
the devas, Devala among the Piti's, Suka among
Gandharvas and Yaksas and VaiSampayana among men.
(Slokas 107 & 108, Chapter 1, Adi Parva, M.B.) .
(2) He was present at the Sarpasatra of Janamejaya.
(Sloka 8, Chapter 53, Adi Parva, M.B.) .
(3) He attended the coronation of Yudhisthira along
with Narada and Vyasa. (Sloka 10, Chapter 53, Sabha
Parva, M.B.). See under Devala for more information.
ASITADHANVA. A king of Vedic times. Sarhkhyayana
Sutra states that the Veda of Asuravidya was written by
this King.
ASITADHVAJA. Son of Kasyapa and Vina ta. He was
present at a birthday celebration of Arjuna. (Sloka 72,
Chapter 122, Adi Pan a, M.B.).
ASITAKASYAPA (DEVALA). For details see under
JAIGlSAVYA and Devala..
ASITAPARVATA. A mountain situated on the banks of
the river, Narmada, in the country of Anarta. (Sloka 11,
Chapter 89, Vana Parva, M.B.) .
ASMAKA 1. Son born to Vasistha by the wife of Kalma-
sapada the King of Ayodhya. (See Iksvaku vamSa) while
the King Kalmasapada was walking through the forest
hunting he saw Sakti the son of Vasistha. As Sakti did not
care to give room for the King, Kalmasapada wounded
Sakti, who cursed the King and changed him to a Raksasa
(giant) . The giant immediately killed Sakti. After many
years Vasistha blessed the King and changed the form of
the giant and gave him back his former shape. The King
was delighted at having recovered his former shape. He
took Vasistha to his palace. Madayanti the wife of the King
with his permission went to Vasistha and got with child.
Vasistha returned to the forest. Even after the lapse of a
long period she did not give birth to the child. Madayanti
who was miserable at this, took an 'asman' (a small
cylindrical piece of the granite used to crush things placed
on a flat square piece of granite) and crushed her stomach
with it and she delivered a son. As he was born by using
'Asma' he was named Asmaka. This King had built a
city called Paudhanya. (M.B., Adi Parva, Chapter 176).
ASMAKA II. ASmaka (m) is a place between the rivers
Godavari and Mahismatl. ASmaka was a king of this
land. He fought against the Kauravas on the Pandava
side. (Karna Parva).
ASMAKA III. A sage. (M.B., Sand Parva, Chapter 47,
Sloka 5).
ASMAKADAYADA. Son of the King Asmaka. He was a
soldier of the Kaurava army. He was killed in the
battle by Abhimanyu. (Slokas 22 and 23, Chapter 37,
Drona Parva, M.B.).
ASMAKl. Wife of Pracinva. KaSyapa was born to
Marlci, son of Brahma. To Kasyapa was born of his
wife Aditi, daughter of Daksa, Vivasvan. Descending in
order from Vivasvan were born Manu, Ila, Puriiravas,
Ayus, Nahusa, Yayati. Yayati had two wives, Deva-
yani and Sarmistha. The first was the daughter of
Sukra and the second the daughter of Vrsaparva. To
Devaya.nl were born two sons, Yadu and Turvasu
and to Sarmistha were born three sons, Druhyu, Anu-
druhyu and Puru. From Yadu came the dynasty of
Yadavas and from Puru came the dynasty of Pauravas.
Kausalya was the wife of Puru and her son was Jana-
mejaya. Puru conducted three AsVamedhas and secured
the title of Visvajita (conqueror of the world) and then
accepted the ascetic life and went to the forests. Jana-
mejaya married Ananta alias Madhavi and got a son
named Pracinva. Because he conquered all the land
extending to the eastern horizon he got the name
Pracinva. Pracinva married a yadava girl of name
Aarnakl and got a son named Sariiyati. (Slokas 6 to 13,
Chapter 95, Adi Parva, M.B.).
ASMANAGARA
ASMANAGARA. A city of the nether world. The Uttara
Ramayana states that Ravana entered this city when he
was going home in the Puspaka Vimana (the aero-
plane of ancient times) stolen from Kubera.
ASMAPRSTA(M). The sacred pond near Gaya known
as Pretasila. It is believed that if you perform obsequies
here even the sin of killing a brahmin would fade away.
ASMA. An ancient sage.
ASMOPAKHYANAM. This is called Asmaglta also.
After the great Kuruksetra battle Vyasa spoke to
Dharmaputra to console him and the philosophy he
then expounded is called Asmopakhyanam. Once King
Janaka asked the great scholar Asman on the changes
that occur in Man as wealth comes and goes. Asman
then gave the King the same philosophy which Vyasa
gave to Dharmaputra and Asman's oration to King
Janaka came to be known as Asmaglta. (Chapter 28
Sand Parva, M.B.).
ASOKA I. The charioteer of Bhimasena. When Bhlma-
sena was fighting a battle with Srutayu the King of
Kaliriga, this charioteer brought the chariot to him.
(M.B., Bhisma Parva, Chapter 54, Stanzas 70 and 71).
ASOKA II. A minister of King Dasaratha. Dasaratha
had eight ministers. They were Jayanta, Dhrsti, Vijaya,
Asiddhartha, Arthasadhaka, Asoka, Mantrapala and
Sumantra. (Valmlki Ramayana, Balakanda, Sarga 7).
ASOKA III. A King of the family of the famous Asura
Asva. This king had been ruling over Kalinga. (Adi
Parva, Chapter 67, Stanza 14).
ASOKADATTA. Once the Vidyadhara (a class of
semi gods) named Asokavega was going through the sky,
when the hermit maids of Galavasrama ( the hermitage
ofGalava) were bathing in the Ganges. He hankered
after them. So the hermits cursed him and changed
him to a man. The name of Asokavega in his human
birth was Asokadatta. The story of Asokadatta in
the "Kathasaritsagara" is as follows :
Long ago there lived a Brahmin named Govindasvami,
near the river Kalindi. He had two sons, Asokadatta
and Vijayadatta. They were good men like their father.
Once there occurred a great famine in the country.
Scarcity prevailed everywhere. Govindasvami told his
wife, "I cannot bear to see the difficulties of our peo-
ple. So let us give everything we have for famine relief
and then go to Kasi and live there." His good-natured
wife agreed to it and giving everything for the relief
work, Govindasvami with his wife and children started
for Kasi. On the way he met a hermit sage who had
renounced the world. He had his whole body besmear-
ed with ashes. With his tuft of hair and garment made
of the barks of trees, he seemed to be Siva. Govinda-
svami bowed before him, and asked about the future
of his children. The Yogi (hermit) said, "the future of
your two sons is good. But this Vijayadatta will go away
from you. Reunion will become possible by the good-
ness of Asokadatta." Govindasvami felt glad and sad at
the same time. Leaving the hermit they proceeded to
Kasi. They neared Kasi. There was a temple on the
way. They stayed there and conducted worship in the
temple and took shelter for the night under a tree out-
side the temple. Other travellers also were there. Being
tired of walking all went to sleep. Vijayadatta the
second son of Govindasvami caught cold. So he woke
up in the night. When he began to shiver, because of
cold, he called his father and said, "Father, it appears
59 ASOKADATTA
that I have caught cold and I am shivering. I would
grow better if I could get some fire. So please get some
twigs and make a fire. I don't think, I may complete
this night otherwise". They saw a fire close by. It was
in a burial-ground. Govindasvami took Vijayadatta to
that place where a dead body was burning.
Vijayadatta sat near the fire and warmed himself. In
the meanwhile he was talking to his father. He said,
"Father, what is that round thing seen in the middle
of ^the fire ?" "That is the head of a dead body burn-
ing" said his father who was standing close by. He took
a burning faggot and hit at the head. The head broke
into pieces and some viscous stuff from the head fell
into his mouth. There occurred a sudden change in
Vijayadatta. He became a fearful giant with huge
tusks and hair standing erect on the head. Somehow
or other he got a sword also. That giant took the burn-
ing head from fire and drank up all the viscous liquid
in it. With his tongue which looked like blazing fire he
licked the bones. Then he threw away the skull. Then
he approached his father with open mouth to swallow
him. "You ! giant, Don't kill your father, come here !"
a voice shouted to him from the burial-ground. Thus
Vijaya became a giant and disappeared. "Oh dear !
my child ! my son ! Vijayadatta!", cried his father
and came away from the burial-place, and went to the
shelter of the tree and told his wife, son and others
everything that had happened. Stricken with grief
they all fell on the ground. All those who came to
worship in the temple gathered round them and tried
to console them. Among them was a merchant named
Samudradatta, a native of Kasi. He consoled Govinda-
svami and his family and took them to his house in
Kas"I. He showed hospitality and gave them a separate
place to live in. Noble men are kind to those who are
in distress. The great hermit had said that their son
would come back in due course. Hoping that such a
time would come soon Govindasvami and his family
dragged on their time. At the request of that wealthy
merchant they stayed there on. Asokadatta got his
education there. When he grew up to a youth, he got
physical training. He became such an expert in wrestl-
ing and other modes of fighting that nobody on earth
could overcome him. During a festival there was a
contest in wrestling. A renowned wrestler had come
from the south to take part in the contest. In the con-
test which took place in the presence of Pratapamukuta,
the King of Kas"i, the wrestler challenged every wrest-
ler in the country and had overthrown each one of
them. Having heard from the merchant Samudradatta,
the King sent for Asokadatta and put him against the
wrestler from the south. A very serious fight began
between the two. They grappled each other with firm
and resolute grips. The audience was struck with won-
der at the variety of the modes of grappling and twist-
ing and turning they exhibited. Applause came from
everywhere. The fight lasted for a very long time.
Finally Asokadatta threw the other to the ground,
and got much presents from the King. Gradually he
became a favourite of the King, and consequently
became wealthy. One day the King went to a temple
of Siva, a little away from the capital to observe fast
on the fourteenth night of the Moon and while return-
ing he passed by a burial-ground and heard a voice
saying, "Oh Lord ! The judge had ordered me to be
ASOKADATTA
60
ASOKADATTA
hanged, for a charge of murder, merely out of personal
grudge and without any proof, and this is the third day
since I was put on this scaffold. My life has not yet
departed from the body. My tongue is dried of thirst.
Have the kindness to give me a little water."
"Punished without proof ! It will appear only so to him
who is punished". Thinking thus the King asked
Asokadatta to give the man some water. "Who will go
to a burial-ground in the night ? I myself shall take
water to him". Saying so Asokadatta took water and
went to the burial-ground and the King went to the
palace. The world was in darkness. With here and
there a spark of fire and light of fire-flies and lightning
mingled with the shouting of ghosts and the roaring of
the demons and occasional cries of birds and animals
the burial-ground was a dreadful place, where Asoka-
datta came and asked, "Who asked the King for
water ?" He heard a voice saying "Myself" and he
went to the place of the voice and saw a man lying on
a scaffold. An extremely beautiful woman also was lying
under the scaffold crying, and getting ready to jump
into the burning fire since she could not bear the
separation of her husband on the new moon day. She
had plenty of golden ornaments on her body. Asoka-
datta asked her, "Madam ! who are you, why are you
crying here ?" She replied, "I, an unfortunate woman,
am the wife of the man on the scaffold. My intention
is to burn myself along with his body. I am waiting for
his life to depart. Because of my sin he is not dying.
This is the third day since he is lying like this. He will
be asking for water now and then. So I have brought
some water. But his face being high I cannot reach it
and I am seeing him burning with thirst, and am
swallowing the grief." Asokadatta said, "See ! The
King has sent this water for him. Now climb on my
back and you yourself give him this water."
The woman instantly took the water and got on the
back of ASokadatta who had stooped down for her to
climb on his back. After a while he felt drops of blood
falling on his back and looking up he saw her cutting
flesh from the body of the man on the scaffold and eat-
ing it. He got wild with anger and catching hold of her
legs he was about to strike her on the ground, when
she shook her legs free and ran away and disappeared.
Because she dragged away her legs with force one
bangle came off from her leg and was left with
Asokadatta. Her behaviour aroused in him at first com-
passion, detestation in the middle stage and fear in the
final stage, and when she had disappeared from his
sight he looked at the bangle she had left behind with
astonishment. When he reached home it was dawn.
After his morning ablution he went to the palace. "Did
you give him water yesternight?" asked the King and
he replied "Yes", and placed the bangle before the King.
"Where did you get this from ?" the King asked and in
reply he said everything that had happened in the
night. The King thought that ASokadatta was an extra-
ordinary man and calling his queen showed her the
ornament and told her everything. She was filled with
joy and wonder. She praised ASokadatta a good deal.
The King said, ''Dear queen ! This Asokadatta is a
young man of greatness, learning, bravery, truth and of
good birth. He is handsome too. If he would become
"the husband of our daughter what a good thing it will
be ? I have a desire to give him our daughter Madana-
lekha".
The queen also said that the thought was pleasing to
her. "This youth is the most suitable person to be her
husband. Some days ago Madanalekha had seen him in
Madhu garden and from that day a change is visible in
her. All laughing and playing is gone from her, and she
spends time in loneliness and thinking. I knew this from
her maids. Because of my thought about her I did not
sleep last night and only just closed my eyes in the
dawn. Then it seemed to me that a divine woman
appeared and said to me, ''My daughter, Don't give
your daughter Madanalekha to anybody else. She had
been the wife of ASokadatta in previous birth". I woke
up immediately. Believing in the dream I consoled our
daughter. I am glad that now you also think so. Let the
Jasmine creeper entwine round the Mango tree."
When the King heard these things from his queen, with-
out wasting more time he gave his daughter Madana-
lekha in marriage to Asokadatta. They suited each
other so much that not only their relatives, but the
others also were delighted. Brahma is well experienced
in joining suitable things together. As they were all
getting on well one day the queen said to the King,
"My lord ! this Bangle being single doesn't shine well.
We must have another bangle made in the same shape
and design."
The King immediately had some goldsmiths brought be-
fore him. He showed them the bangle and asked them
to make one of the same pattern. They turned it on all
sides and looked at it and said, "Please your highness !
This is not man-made. It is not possible for us to make
one of this kind. Precious stones like these are not
available in this earth. So the only possible way is to
search for its mate in the place where this was found.
On hearing these words the King and the queen were
crestfallen. Seeing this Asokadatta said that he would
bring the mate of the bangle. Fearing danger the King
tried to dissuade him. But ASokadatta was not prepared
to change his decision. He took the bangle and went to
the burial-ground that night. To get the bangle he had
to meet the same woman who had left the bangle. He
began to think of a means to find her out. He procured
a corpse took it on his shoulder and walked about call-
ing out "Do you want flesh ?" He heard a voice say
"Bring it here", and he walked in that direction. He
saw a beautiful woman who appeared to be the mistress,
sitting in the midst of so many servant maids on a tree.
He called out "Take the flesh". She asked "How much
will it cost?" Asokadatta said, "There is a bangle with
me. If you will give me another bangle like this you shall
have the whole body". Hearing the words of Asokadatta
the beautiful woman laughed and said, "That is my
bangle. I have its mate with me also. I am the same wo-
man you saw when you came to give water to the man
on the scaffold. Now the situation is changed. So you do
not recognize me. Tonight is the fourteenth lunar night
too. It was good that you thought of coming to night.
Otherwise you would not have seen me. Now see; let
the flesh be there. If you will consent to do what I say I
shall give you the other bangle also." ASokadatta promis-
ed to do what she required. Then she began, "There is a
city in the Himalayas known as Trighanda. There lived a
giant in that city. His name was Lambajihva. I bearing
the name Vidyucchikha, am his wife. Only one daughter
ASOKADATTA
61
ASOKADATTA
was born to me. Then my husband was killed in a fight
with his overlord Kapalasphota, who being kind did not
do us any harm ; and I live in my house now. My daugh-
ter is now a young woman. I was roaming about thinking
of a way to tind out a man of might and bravery as hus-
band for my daughter. Then I saw you going this way
with the King. The moment I saw you I knew you to be
the man I was searching for and I decided to give you
my daughter in marriage. What you heard as the words
of the man on the scaffold was a trick played by me. You
brought water to the scaffold and nobody needed water
then. With the knowledge I have in Sorcery and witch-
craft I put you into a little confusion. I gave you that
bangle to bring you again to me and it has served
the purpose today. Let us go to my house. It is my ear-
nest wish that you should be the husband of my daughter.
And I shall satisfy your immediate need also."
The brave Asokadatta agreed to the request of the
giantess. She, with her power, took him to their city
through the sky. Asokadatta saw the golden city and
wondered if it was the sun taking rest after its tedious
journey. There he saw the daughter of the giantess and
thought her to be the incarnation of his adventurous
spirit. She was beautiful in every part of her body. She
was called Vidyutprabha. He married her and lived with
them for a while. Then he said to his mother-in-law
"Mother ! now give me the bangle. I must go to Kasi.
I have promised the King to get the mate of this bangle."
Vidyucchikha gave her son-in-law her bangle and a
golden lotus flower which he accepted with great joy. As
before he came with the giantess to the burial-ground
through the sky. Then she said"! shall be here on every
fourteenth lunar night on the root of this tree in the
burial-ground. If you want to see me come on that day."
"I shall do so", so saying Asokadatta came away and
went to his parents. They were stricken with grief at the
departure and exile of their remaining son. They were
overcome by joy at the return of their son. Not waiting
long he went to the King, his father-in-law, who embrac-
ed him with joy. As'okadatta gave him the two bangles.
He presented the golden lotus flower also. The King and
the queen were amazed at the daring spirit of ASokad itta
who told them in detail everything that had happened to
him. The fame of ASokadatta grew higher and higher.
The King and the queen thought it a blessing that they
got so adventurous a son-in-law. Next day the King got
a casket made of silver and placed the golden lotus at the
mouth of the casket and placed it on the step of his own
temple for everyone to see. The white casket and the
red lotus were very charming to look at and they glistened
as the fame of the King and of Asokadatta. One day the
King looked at it with pleasure and said "If we could
get one more lotus like this, we could make another casket
and place it on the left side of this". As soon as he heard it
Asokadatta said "If the King orders it shall be brought".
But the King said "Ho ' you need not go anymore
on erranda like this. This is not such an urgent need".
After a few days the fourteenth lunar night came. Leav-
ing his wife the princess sleeping in the bed he left the
palace and reached the burial-ground. He saw his mother-
in-law the giantess and went with her to the city of the
giant and lived there happily for a while with his wife
Vidyutprabha. When he was about to retur n he requested
Vidyucchikha to give him one more golden lotus. She said
that there was no more lotus with her and that they grew
in the lake of the giant King Kapalasphota. Asokadatta
requested her to show him that lake. At first Vidyuc-
chikha dissuaded him from this attempt. But he was
stubborn. So she took him to a place away from the
lake and showed it to him. The lake was full of golden
lotus flowers. It was a pleasing sight. Asokadatta imme-
diately got down into the lake and began to pluck the
flowers. The guards came and opposed him. He killed
a few of them. The others went to their master and in-
formed about the theft. Kapalasphota with his weapons
came shouting and roaring and saw his elder brother
Asokadatta. He was overpowered by joy and wonder.
Throwing away his weapons, with love and devotion
towards his elder brother he bowed before him. ''My
brother ! I am Vijayadatta your younger brother. By
the will of God I lived as a giant so long. You might
have heard this from father. Because we have met now
by good luck I remembered that I was a Brahmin. My
giantness is gone. On that day something obscured my
mind. That is why I became a giant". When he heard
the words of his younger brother Asokadatta embraced
him. Both shed tears of joy. At that time Prajnapti
Kausika the teacher of the Vidyadharas came to them
and said, "You are Vidyadharas. All this happened due
to a curse. Now you and your people are liberated from
the curse. So learn the duties and functions of your
class and with your people take your proper place in
the society." Having taught them everything they re-
quired he disappeared. Thus the Vidyadhara brothers,
having plucked golden lotus reached the peak of the
Himalayas through the sky. Asokadatta went to Vidyut-
prabha who also having been liberated from curse be-
came a Vidyadhara girl. With that beautiful girl the
two brothers continued their journey and reached Kasi
where they bowed before their parents. That reunion
appeared to be a dream or something nearing madness
to their parents. They could not believe their eyes.
As'okadatta and Vijayadatta each saying his name bowed
before them. Their parents lifted them up and embraced
them and kissed them on the head, and cried for joy.
They did not know what to do or what to say. Their
minds were incapable of thinking. Everybody heard
this and was amazed at it. The King was also filled
with joy. He came there and took them to the palace.
Asokadatta gave all the lotus flowers to the King, who
was happy and joyful at the achievement of more than
he had hoped for. Everybody appreciated them.
Govindasvami, in the presence of the King asked
Vijayadatta to tell his story from the moment he turned
a giant in the burial-place; "We are very curious to
hear it" he said. Vijayadatta began to say "Father,
you have seen how because of my mischief, I had brok-
en that skull and some viscous liquid fell into my
mouth and I changed to a giant. After that the other
giants gave me the name Kapalasphota. They invited
me into their midst. We lived together. After a few
days they took me to the presence of the King of the
giants. As soon as he saw me he was pleased with me
and appointed me as the commander-in-chief of the
army. He who was overconfident in his power went to
war with the Gandharvas and was killed in the fight.
From that day onwards all the giants came under my
control. Then I met with my brother who came to
pluck the golden lotus flowers from my lake. With this
all the previous conditions of my life had vanished.
ASOKASUNDARI
ASTADRAVYA(S)
My brother will say the rest of the story. When Vijaya-
datta had finished saying Asokadatta continued the
story.
Long ago when we were Yidyadharas both of us were
going through the sky and we saw the hermit maids
of the hermitage of Galava, bathing in the Ganges. We
wished to get those girls. The hermits who saw this
with their divine eyes cursed that we would take birth
a* men and in that birth we would be separated in a
wonderful way and both of us would unite again in a
place where man could not reach and we would
DC liberated from the curse and learn everything from
the teacher, and would become the old Vidyadharas
with our people. And according to this curse we took
birth as men and separation was effected. You all have
heard it. Today I went to the lake of the King of the
giants, with the help of my mother-in-law the giantess
for plucking the golden lotus flowers and recovered my
brother, this Vijayadatta. There we learned everything
from our teacher Prajnapti Kausika and became
Vidyadharas and have arrived here as fast as we could."
Thus he informed them everything that had occuired.
Afterwards by the learning he received from his teacher
he changed his parents and the daughter of the King
into Vidyadharas and then bidding adieu to the King
Asokadatta, with his two wives, parents and brother
went to the emperor of the Vidyadharas through the
sky. When they reached there Asokadatta and Vijaya-
datta changed their names into Asokavega and Vijaya-
vega. According to the orders of the emperor those
Vidyadhara youths went to the mountain of Govinda-
ku|a with their people as it was their abode, and
lived with happiness and joy. King Pratapamukuta
with wonder took one of the golden lotus flowers and
placed it in the temple and with the rest he made
oblations to god and considered his family to have
made wonderful achievements. ( Kathasaritsagara,
Gaturdarikalamba, Taraiiga 2) .
ASOKASUNDARl. See the word Nahusa.
ASOKATlRTHA. A holy place near the temple of
Surparaka. (Mahabharata, Vana Parva, Chapter 88,
Stanza 13).
A§OKAVANIKA. A famous park in Lanka. It was in
this park that Ravana kept Sita having stolen her from
Sri Rama. It is described in Valmiki Ramayana,
Sundarakanda, Sarga 14 and Aranyakanda, Saiga 56
and in Mahabharata also : —
"Thinking of her husband alone, clad in the garments
of a hermit woman, eating only roots and fruits, in
prayer and fast, in sorrow and sadness, she of the wide
eyes lived in the Asoka park which seemed as a hermit-
age." (Bhasa Bharata, Aranya Parva Chapter 280
Stanzas 42 and 43) .
ASTABANDHA. A kind of plaster used for fixing idols
in temples. The following eight things are mixed and
ground consecutively for fortyone days and made ready
to be put in the cavity around the idol when it is fixed
there finally, (1) conch-powder (2) powdered myro-
balam (3) resin (4) Kolipparal (a kind of rock) (5)
river sand (6) powder of emblic myrobalam (7) lac
and (8) cotton.
ASTABHARYA(S). The eight wives of Sri Krsna. (1 )
Rukmini (2) Jambavati (3) Satya bhama (4)"kalindi
(5) Mitravinda (6) Satya (7) Bhadra and (8) Lak-
sana.
ASTABUDDHIGUNA (S) . Eight qualities of the intel-
lect. Susrusa, Sravana, Grahana, Dharana, Cha, Apoha,
Arthavijnana, and Tattvajnana.
ASTACURNA. A mixture of eight powders. The eight
things are : Cukku (dry ginger), Mulaku (chilli)
Tippali (long pepper) Ayamodaka (celery seed) Jlraka
(baraway seed) Karirhjiraka (black caraway seed)
Intuppu (sodium chloride) and Kayam (asafoetida).
ASTADASAPURANA (S) . The eighteen puranas. See
under Purana.
ASTADH ARMAMARGA( S) . Eight ways of attaining
moksa : Yaga, Vedabhyasa, Dana, Tapas, Satya, Ksama,
Daya, lack of desire.
ASTADH ATU (S). Eight minerals : gold, silver, copper,
tin, zinc, black lead, iron and mercury.
ASTADIGGAJAS and ASTADIKKARlNlS. There are
eight male and eight female elephants standing guard
over the eight zones. They are :
Zone Male Female
East Airavata Abhramu
South-east Pundarika Kapila
South Vamana Pirigala
South-west Kumuda Anupama
West Anjana Tamrakarm
North-west Puspadanta SubhradantI
North Sarvabhauma Angana
North-east Supra tika Aftjanavati
(Amarakosa)
Besides these, there are four diggajas (elephants of the
universe) who bear the earth standing below in the
nether world. It is stated that the sons of Sagara who
went into the nether land in search of the lost horse of his
father saw these elephants. As they went to the east
they saw the huge elephant Virupaksa, holding the
earth on its head. It is said an earthquake occurs when
for a change it shakes its head. Going to the left of it
they saw the elephant Mahapadmasama holding the
earth on its head on the south. Going again to the left
of it they saw Saumanasa holding the earth on its head
on the west and going to the left of it on the north
they saw Bhadra holding the earth on its head. (Val-
miki Ramayana, Balakanda, Sarga 40).
ASTADIK(S). ' (Eight zones) . East, South-east, South,
South-west, West, North-west, North and North-east.
ASTADIKPALAKA(S). The Devi Bhagavata states like
this about the eight zones and their guardians. Situated
in the eight different zones of the Brahmaloka are eight
big cities of the eight guardians of these zones each
covering an area of 2500 yojanas. All these are on the
top of Maharneru and Brahma sits in the centre in his
city called Manovatl. Around his city are the others as
follows :
(1) On the east is AmaravatI, city of Indra.
(2) On South-east is TejovatI, city ofAgni.
(3) On the South is SariiyamanT, cityofYama.
(4) On the South-west is Krsnanjana, city of Nirrti.
(5) On the West is Sraddhavati, city of Varuna.
(6) On the North-west is Gandhavati, city of Vayu.
(7) On the North is Mahodaya, city of Kubera.
(8) On the North-east is YaSovatl, city of Siva.
(Astama Skandha, Devi Bhagavata).
ASTADRAVYA(S). Eight substances of great medicinal
value.
ASTADUTAGANA(S)
(1) Arayal, (Asvattha— Fig tree) (2) Atti (Udumbara—
Keg tree) (3) Plasu (Palasa — Downy branch butea)
(4) Peral (Vata-Banyan tree) (5) Camata (6) Ellu
(Sesame) (7) Vayasa (Krsnaguru cedar tree (8) Ghee.
ASTADUTAGUNA(S). The eight qualities of a good
messenger. (1) He should not stand perplexed when
he is being given the message to carry. (2) He must
be smart and enthusiastic. (3) He must have compas-
sion for those in distress. (4) He must run his errand
quickly. (5) He must be mild. (6) He should not be
duped by the cunning words of others. (7) He must
be healthy. (8) He must be able to talk convincingly.
ASTAGANDHA. Akil (Eaglewood), Candana (Sandal),
Guggulu (Indian Bdellium), Manci (JatamamsI-Spi-
kenard) Kuiikuma (saffron) , Kofta(Kustta-bostus root),
Ramacca (Usiram-Sweet rush), Iruveli (Valaka).
( Ayurveda)
ASTAGUNA (S) . (1) Bhutadaya, Ksama, Anasuya,
Gaurava, Anayasa, Marigala, Akarpanya and Asprha.
(2) Buddhibala, Kulasuddhi, Sama, Learning, Para-
krama, Mitabhasana, Dana and Krtajnata.
(3) Absence of Jealousy, Rjutva, Sucitva, Santosa,
Bhasanabharigi, Sama, Satya, Sthairya.
ASTAJIHVA. One of the soldiers of Skanda Deva.
(Sloka 62, Chapter 45, Salya Parva, M.B.) .
ASTAKA. See under Astika.
ASfAKA I. A King of the Puru dyansty.
Genealogy. Descended in order from Visnu as follows :
Brahma- Atri-Candra - Budha-Pururavas-Ayus-Nahusa-
Yayati-Puru-Janamejaya-Pracinva - Pravira -Namasyu-
Vitabhaya - Sundu - Bahuvidha - Sarhyati - Rahovadi-
Raudrasva- Matinara - Santurodha-Dusyanta-Bharata-
Suhotra-Brhatputra-Ajamidha-Astaka.
(This Astaka was the brother of Sunassepha).
ASTAKA II. A Rajarsi born to Visvamitra of Madhavi,
wife of Yayati. (Sloka 18, Chapter 119, Udyoga Parva,
M.B.) . See under Galava.
1 ) How Aftaka went to heaven. This story was told to
the Panda vas by the sage Markandeya.
"Astaka, son of Visvamitra, performed an AsVamedha
Yaga. All the kings took part in this. Piatardana,
Vasumanas and Ausinara Sibi, and all the brothers of
Asfaka attended the function. After the yaga Astaka
took his three brothers for an air travel and on the way
met the great sage Narada. Narada was also taken in
and as they continued their flight. Astaka asked Narada
who should step down from the aeroplane if only four
were allowed to go to heaven. "Astaka", replied Narada
and explained the reason also. Once when Narada
stayed at the asrama of Astaka the former found many
varieties of cows there and asked Astaka whose they
were. Then in self praise Asjaka had said that all
those were cows which he had given away as gifts.
Astaka then asked who should get down if only three
were allowed to go to heaven. 'Pratardana', said
Narada and explained the reason. Once when
Pratardana was taking Narada in the former's chariot
four brahmins one behind the other approached him
and begged for a horse each. When Pratardana asked
for some time the brahmins were not prepared to wait
and so he gave all but one of his four horses and asked
the fourth to wait. As he was also found to be persistent
he gave the one drawing his chariot also and dragged the
chariot himself but abusing the brahmins all the way. It
was that abuse that gave him the slur. Then Astaka asked
63 ASTALOHA(S)
Narada who should get down if only two were permitted to
enter heaven. 'Vasumanas', said Narada and explained
the reason. Narada went to the house of Vasumanas
three times and each time the latter spoke highly of his
chariot. Narada also joined in praising his flower-cha-
riot and the brahmins present theie also followed suit.
Pleased at this Vasumanas became proud of his possession
and his vainglorious talks made him unfit. Then Astaka
asked if only one were allowed to go to heaven who
should go. 'Sibi', said Narada immediately. Even Narada
would be only next to Sibi and Narada explained the
reason thus. Once a brahmin went to Sibi for food. Sibi
asked him what food he relished most and the brahmin
said that he would like to have the fresh flesh of Sibi's
only son, Brhadgarbha. Without even the slightest hesi-
tation Sibi killed his son and cooked his flesh and when
the food was ready he went out to invite the brahmin.
But on going out the King saw the brahmin setting
fire to his palace, treasury, armoury, stables, harem and
elephant-sheds. Without even a quiver on his face, the
king respectfully took the brahmin inside and gave him
food. The brahmin was amazed at the patience of the
King and sitting before his food for some time told the
King that he would be satisfied if the King himself ate
that food. Respecting the request the King was about to
eat the flesh of his own son when the brahmin who was
none other than Brahma in disguise praised him for
his devotion and gave him back his son adorned with
sweet smelling flowers and disappeared blessing them.
When his ministers questioned him about this Sibi said,
"I do not give for a name or fame. Neither do I give
for wealth and happiness. I do it because it is the only
way to be rid of sins". (Chapter 168, Aranya Parva,
M.B.).
2) Other details. (1) Astaka was a Rajarsi. (Sloka 5,
Chapter 86, Adi Parva, M.B.) .
(2) Astaka gave away all the punya (goodness) he
earned to Yayati. See under Yayati. (Slokas 13 & 14,
Chapter 122, Udyoga Parva, M.B.).
ASTAKALASYA. This is a gesture in the Kathakali
dance. In the play 'Kalyanasaugandhika' the character
of Hanumana and in the play 'Kalakeyavadha' the
character of Arjuna do enact this. Increasing step by
step the gesture takes eight forms in combination be-
fore it is finished accompanied by background drum-
ming and music. (Kathakali) .
ASTAKAPALAM. Purodasa prepared out of eight
Kapalas. (Sloka 24, Chapter 221, Sand Parva, M.B.).
ASTAKARANA(S). Manas (mind), Buddhi (intelli-
gence), Citta (thought), Aharhkara (egotism ), Sariikalpa
in the mind (imagination) , determination, pride from
egotism and Avadharana in Citta.
ASTAKASTA(S). Kama (lust), Krodha (anger), Lobha
(greed), Moha (delusion), Mada (arrogance), Mat-
sarya (rivalry), Dambha (pride) and Asuya (jealousy).
ASTAKOPAVYASANA (S) . (1) Paisunya (2) Sahasa
(3) Droha (5) Irsya (5) Asuya (6) Arthadusana
(7) Vagdanda and (8) Parusya.
ASTAKUMBHA(S). Suryabheda, Ujjayl, Silkkarl,
Sitall, Bhastika, Bhramarl, Murccha and Plavinl. All
these have to be practised by students of Yoga. (Moksa-
pradTpam) .
ASTALOHA( S) . Eight metals.
1. Suvarnam Gold.
2. Rajatam Silver.
ASTAMAftGALA
64
ASTAVAKRA
3. Tamram
4. S.sakam
5. Kantikam
6. Varhsam
7. Lauham
Copper.
Lead.
Mercury.
Vangarn — Tiu.
Iron. ,
8. Tiksnalauham Steel.
ASTAMANGALA.'Brahmins, bow, Fire, gold, ghee, Sun,
water arid Kim>,.
ASTAMANG \LYA. ( 1 ) Kurava (2) Darpana (3)D:Pa
(4) KalaiU (5) Vastra (6) Aksatam (7) Arigana
( 8) Svarna
ASTAMANOGUNA (S) . (1) Paratva (2) Aparatva (3)
Sarhkhya (4) Parimana (5) Prthakta (6) Sam-yoga
(7) Vibhaga (8) Vega.'
ASTAMANTRl(S). The eight ministers of the kings of
I ksvaku dynasty are: (1) Jayanta (2) Drsti (3)Vijaya
(4) Siddhartha (5) Arthasadhaka (6) Asoka
(7) Mantrapala (8) Sumantra.
ASTAMARGAS. Samyagdrsti, Samyaksankalpa, Samyag-
vak, Samyakkarma, Samyagajiva, Samyagvyayama,
Samyaksm.-ti and Samyaksamadhi.The Buddha Sannya-
sins have to live according to these eight directives of
life.
ASTAMBA(S). See the sixth Khandika under Devi.
ASTAMl. The third skandha of Devi Bhagavata states
that the goddess, BhadrakalT, came into life on an
AstamI day to block up the yaga of Daksa. That is
why the day is considered to be holy and important.
ASTAMCRTI(S) . Earth, Water, Air, Fire, Ether, Hota,
Sun and Moon.
ASTANAGA(S). Eight snakes. Vasuki; Taksa, Karko-
taka, Sarhkha, Gulika, Padma, Mahapadma and
Ananta.
ASTANGAHRDAYA. The medical science which deals
in eight separate division the treatment of the human
body. (1) Sarlra (2) Bala (3) Graha (4) Urddhva-
nga (5) Salya (6) Darhsfra (7) Jara and (8) Vrsa.
Bala — Body which has not attained maturity; Graha —
External elements which damage the health of infants;
Salya — extraneous substance lodged in the body; Vrsa —
The seminal fluid. (Directions of treatment).
ASTANGAYOGA(S). Yama, Niyama, Asana, Prana-
yama, Pratyahara, Dhyana, Dharana and Samadhi.
1 ) Yama. That which prevents the yogis from doing
prohibited thing*. Ahirhsa, Satya, Asteya, Brahma-
carya and Aparigraha are yamas.
2) Niyama. Actions leading to Moksa. They are :
(1) SAUCA — Cleanliness of the mind— cleaning it of
such bad qualities like jealousy. (2) TAPAS — indiffe-
rence (Samatvabhava) to the pairs of opposites like
pleasure and pain, heat and cold etc. (3) Svadhyaya
— pursuit of the science of salvation chanting of OM.
(4) SANTOSA— remaining happy and contented.
(5) ISVARA-'PRAI^IDHANA— surrendering all ac-
tions to God.
3) Asana. Postures of sitting firmly and comfortably. Of
the many asarias the very prominent ones are : Svasti-
kasana, Virasana, Padmasana, Siddhasana, Vastrasana,
Vyaghracarmasana, Valkalasana, Kusasana, Krsnasana,
Vistarasani, Mayurasana and Kurmasana. Of these
Siddhasana is considered to be the best of the lot. This
asana strengthens the 72,000 nerves of the human system
and all the yogis prefer this to any other. "Kimanyaih
bahubhih pUhaih pi the Siddhasane sad" (of what use
are the others when there is Siddhasana) .
4) Pranaydma. Control of Prana (Prana is the life giving
breath and ayama is the checking of it) . Select an airy
place and be seated in an ordinary asana facing north
or east after taking your early morning bath. Sit erect
with your breast slightly pushed forward and your head
slightly drawn back. Then complete one Pranayama
doing Puraka, Kumbhaka and Recaka. The Rudraya-
niala states thus about Pran'tyama.
Daksaugusthena claksaih ca.
Ghranam sarhpidya mantravit
Idaya purayedvayuih
Matra sotlasabhih kramat
Angusjhanamikabhyanca
Dhrtva nasadvayaiii tatah
Tatastu kampayedvayum
Puraka.na.rii caturganaih
Anamaya t.ttha vama-
Nasarn dhrtva tu daksine
Dvatrimsadbhistu matrabhir
Vayurecanamacaret.
Closing the right nostril by the thumb of the right
hand and inhaling air inside through the left nostril
taking 16 seconds is called Puraka. Closing the nostiils
by the thumb and ring-finger arid keeping the breath
for 64 seconds is called Kumbhaka. Closing the left
nostril well and then exhaling through the right nost-
ril taking 32 seconds is called Recaka. Purakas should
be done through the same nostril through which you
have done Recaka. (You must do at least ten Prana-
yamas at a time) .
5) Pralydhara. Withdrawing the mind from worldly
objects and sensuous pleasures.
6) Dhyana. Keeping your mind fixed on the tip of your
nose. Meditation.
7) Dharana. Steadily thinking of things you should know.
Concentration.
8) Samadhi. The union of mind with God. This is a
blissful superconscious state in which one perceives the
identity of the individualised soul and cosmic spirit.
(Yogabhyasa).
ASTAPRAMAl^AS. Eight means of getting correct know-
ledge. Pratyaksa, Anumana, Upamana, Sabda (Agama) ,
Arthapatti, Anupalabdhi (Abhava) Sambhava, Aitihya.
ASTARAGADIS. Raga, Dvesa, Kama, Krodha, Lobha,
Moha, Mada and Matsarya ( Raga — Desire for sensuous
pleasures. Dvesa — Desire to seek vengeance on those who
have offended you. Kama — Desire for worldly posses-
sions. Krodha — Anger, Lobha — Miserliness. Moha —
Delusion. Mada — Pride. Matsarya — Jealousy.
ASTATARANl. Eight names of Taranidevi. They are :
Tara, Ugra, Mahogra, Vajra, Kali, Sarasvati, Kames-
varl and Camunda.
ASTAVAKRA.
1) Birth. The sage Uddalaka had a disciple named
Khagodara (Kahodara) and a daughter named Sujata.
Appreciating the devotion and good conduct of his
disciple, Uddalaka gave his daughter Sujata in marri-
age to him. Sujata became pregnant. When once
Khagodara was reciting from the Vedas the babe in the
womb of Sujata said, "I have learnt the mantra you
are chanting but the way you chant it is wrong". (The
vibrations of sound created by the utterance of each
word is important) . Khagodara was angry and he curs-
ed his babe in the womb thus "Since your mind seems
to be crooked let your body also be of that type, with
ASTAVAKRA
curves all over". When Sujata delivered the child it
had eight bends and light curves and so the boy was
named Astavakra, meaning one with eight bends.
(Chapter 132, Vana Parva, M.B.).
2 ) Father died before he was born. When Sujata was preg-
nant they suffered much from poverty and at the in-
sistence of Sujata, Khagodara went to the King Janaka,
to beg for some money. Janaka was performing a yaga
then and so Khagodara had to wait. When at last he
went to the royal assembly he was asked to enter into
a polemical contest with Vandina, the court scholar and
having been defeated by him was asked to drown him-
self.
Uddalaka got a son named Svetaketu and Sujata deli-
vered Astavakra. Both the boys grew in the asrama
on great intimacy and Sujata withheld the news of the
death of her husband from the boys. (Chapter 132,
Vana Parva, M.B.).
3) How Khagodara was got back. One day the two boys
went to bathe in the river and during a controversial
talk Svetaketu said that Astavakra had no father. This
teased him much and Astavakra went to his mother
and gathered all the facts about his father. He went,
then, straight to the royal assembly of King Janaka.
He was not allowed inside. The gate keeper said that he
was only a boy and only learned men could go inside
the sacrificial hall. Astavakra contended that neither
size nor age was any indication of one's knowledge or
worth and got himself admitted into the hall. There
he entered into a polemical contest with the same court
scholar, Vandina, who had killed his father. Vandina
was defeated and was thrown into the same river in
which his father had drowned himself. The moment
Vandina fell into the river Khagodara rose up
from there and the father and son along with Sveta-
ketu returned to the asrama. Khagodara then took his
son for a bath and when it was over Astavakra became
a bright boy without crooks. (Chapter 133, Vana
Parva, M.B.)
4) Marriage. Astavakra wanted to marry Suprabha, the
daughter of a sage named Vadanya. When Vadanya was
approached for this the Sage decided to test the love
which Astavakra had towards his daughter and said: "I
am going to test you. You go to the north to the Hima-
layas. Pay homage to Siva and Parvatl and go further
north. There you will find a very beautiful damsel. You
talk to her and return and when you come back I shall
give you my daughter."
Accepting this challenge Astavakra went north. When
he went to the Himalayas Kubera entertained him. He
remained there for a year enjoying the dances of celes-
tial maidens and then, after worshipping Siva and
Parvatl went further north. There he came across seven
very attractive women. At the command of Astavakra
the eldest of the lot, Uttara, remained with him; all the
rest left the place immediately she started making love
with him and requested him to marry her. But Asta-
vakra did not yield and told her about his promise to
Vadanya. Pleased at this reply Uttara revealed that she
was the queen of the north in disguise and was testing
him. She then blessed Asfavakra who fulfilling his
mission successfully, returned and married the girl he
wanted. (Chapter 19, AnuSasana Parva, M.B.).
5) Another version of how the body became crooked. There
is another story also about Astavakra. Once there lived
65
ASTAVASU(S)
a sage named Asita. He did great penance to please Siva
to bless him with a child. Siva blessed him and he got a
son named Devala. Rambha, the queen of devaloka, fell
in love with him but Devala did not yield to her wishes.
Then Rambha cursed him and made him into one with
eight crooks. Thus Devala came to be called Astavakra.
He then did penance for six thousand years and Bhaga-
van Krsna accompanied by Radha appeared before hun.
Radha was shocked by the ugliness of the sage and did
not relish his sight. But Krsna asking her to remain
quiet went and embraced him. At once Astavakra lost
all his crooks and became a beautiful man. At that time
a chariot descended from heaven and all of them went
to heaven in it. (Brahmavaivartta Purana) .
6) Other information. (1) Astavakra was also present
among the rsis who partook in the coronation ceremony
conducted after Rama's return to Ayodhya from Larika.
( Uttararamayana) .
(2) Astavakra cursed those celestial maidens who re-
buked him for his ugliness and they were born on earth
as the wives of Sri Krsna. When after the death of
Krsna they were being taken by Arjuna to the north they
were forcibly taken by some of the shepherds. (Chapter
15, Agni Purana).
ASTAVAKRATIRTHA. If one observes complete fasting
for twelve days doing tarpana in this sacred pond it is
. said that he gets the benefit of doing of Naramedha-
yajna. (Sloka 41, Chapter 25, Anusasana Parva, M.B.).
ASTAVAKTRA. See under Astavakra.
ASTAVARGA(S). Meda, Mahameda, Kakoli, Ksirakakoli,
jivaka, Itavaka, Rddhi, Vi'ddhi (These are used in infu-
sions for treating rheumatism) .
ASTAVASU(S).
1) Origin. Ganadevatas are called Astavasus. They
were born to Dharmadeva of his wife Vasu, daughter of
Daksa. They are : Dhara, Dhruva, Soma, Ahar, Anila,
Anala, Pratyusa and Prabhasa. (Slokas 17 and 18,
Chapter 66, Adi Parva, M.B.). There is a version in
certain puranas that the Astavasus are the sons of
Kasyapa.
Different puranas give different names to these Asta-
vasus. According to Visnu Purana they are : Apa,
Dhruva, Soma, Dharma, Anila, Anala, Pratyusa and
Prabhasa. (Chapter 15 of AmSaml). In Bhagavata
they are Drona, Prana, Dhruva, Arka, Agni, Dosa,
Vasu and Vibhavasu. In Harivarhsa they are : Akha,
Dhara, Dhruva, Soma, Anila, Anala, Pratyusa and
Prabhasa. This only indicates that some of these have
two or more names for them.
2) Curse ofVasistha. Once the Astavasus were enjoy-
ing a picnic with their wives and they happened to go
to the asrama of Vasistha. One of the wives got ena-
moured over Nandini, Vasistha's beautiful cow and
wanted it. The Vasu to please his wife took the cow by
force and left the place. When the sage found his cow
missing after some time he understood by his divine
powers who stole the cow and so he cursed the Asta-
vasus saying that all of them would be born on earth as
men. The Astavasus were greatly worried and approach-
ed the sage apologising and craving for pardon. The sage
relaxed the curse and declared that their life on earth
would be only for a very short time maintaining that
the particular Vasu who committed the theft would live
for a long time as man. It was this Vasu, Apa (Dyau)
who was born as Bhlsma.
ASTAVASU(S) 66
3) Rebirth of Affavasus. The Astavasus were pondering
over the curse and were thinking of how to bear it
without hardship when Garigadevi appeared before them
and they then appealed to her: "Devi, if you become
the queen on earth of some noble King we shall be born
as your sons and you must throw us into the river as
soon as we are born". Gangadevi accepted their request.
Once there was a King called Pratipa in the Candra
dynasty. One day when this ascetic King was worship-
ping Surya on the banks of the river Gaiiga a beautiful
damsel arose from the waters and sat on the right
thigh of the King. Surprised the King told her thus, "Oh
beautiful maiden, who are you ? Do you realise what
unrighteous thing you have done ? I am not one who
goes after women and it was a bit daring of you to
have taken me as a beau. Please understand that the
right thigh is intended for a daughter and daughter-in-
law. You can claim this right when you become the
wife of my son." The beautiful girl was none other than
Gangadevi herself and she disappeared soon on receiving
the rebuke.
Pratipa got a son named Santanu and Gangadevi be-
came the wife of Santanu. (For more details about this
see under Gaiiga). When Gangadevi became the wife of
Santanu she made a condition to be his queen.
"Whether good or bad you should not obstruct any
action of mine. You must never give me any opinion of
yours on any matter. You must obey what I order. If at
any time you break any of these promises I will leave
you that instant."
It was while Gangadevi was living on earth as the wife
of Santanu that the Astavasus were born to her. One
after the other she threw into the river seven sons but
when she was about to throw the eighth the King
objected to it and Ganga disappeared immediately. That
son was Bhisma, who was none other than Dyau born
on earth by the curse of Vasisfha. All the others, released
from the curse, went to heaven. (More details under
Bhisma).
4) A missile to Bhisma. When Bhisma had to fight against
his guru, ParaSurama, the Astavasus gave him the
missile, Prasvapa. (See Amba) (Slokasll to 13, Chapter
183, Udyoga Parva, M.B.) .
5) Sons of Astavasus. The sons of Apa, the first of the
Vasus, are : Vaitandha, Srama, Santa and Dhvani. Kala,
the destroyer of all, is the son of Dhruva. Varcas is the
son of Soma. Dharma got of his wife Manohari five sons
Dravina, Hutahavyavaha, Sisira, Prana and Varuna.
Siva was Anila's wife and she got two sons, Manojava
and Avijnatagati. Agni's son Kumara was born at
Sarastamba. Kumara got three brothers, Sakha, Visakha
and Naigameya. Kumara is known as Karttikeya
because he was born of Krttikas. The sage, Devala is
the son of Pratyusa. Devala got two sons of great intelli-
gence and forbearance. Varastri, sister of Brhaspati and
a woman of great yogic powers and world-wide travels
became the wife of Prabhasa. She gave birth to the
famous ViSvakarmaprajapati. He was the inventor of a
great many handicrafts and ornaments He became the
consulting architect of the devas and ranked first in that
art. The aeroplanes of the devas were designed by him.
Men on earth depend on his art even now. That archi-
tect had four sons : Aj ik.npat, Ahirbudhnya, Tvasfa
and Rudra, the bold. The great ascetics, VisVarupa,
Hara, Bahurupa, Tryambaka, Aparajita, Vrsakapi,
ASTRA
Sambhu, Kapardi, Raivata, Mrgavyadha, Sarva and
Kapali were the sons of Tvasta. These are known as the
twelve Rudns. Puranas say that there are a hundred
Rudrys like this. (Chapter 15, AmSa 1, Visnu Purana) .
ASTAVIDHANAYIKA(S). Eight kinds of heroines of
the stiige :
(1) Svddhinapatikd. Fit to be a counterpart in a love
scene and play the role of one who is always fondled by
her husband.
(2) Vdsakasajjikd (Vdsakasajjd). Adorning herself well
and waiting for her lover in a well decorated bedroom.
(3) Virahotkan(hitd. Exhausted by the sorrow of separa-
tion from her lover.
(4) Vipralabdhd. Cheated by her lover after fixing a
date and a rendezvous.
(5) Khanditd. Angered at the arrival of the husband in
the early hours of the morning with suspicion about his
character.
(6) Kalahdntarita. Repenting after having arrogantly
disobeyed her husband.
(7) Prositabhartrkd. One who has gone weak and moody
thinking about her husband in a foreign place.
(8) Abhisarika. One who approaches her husband with
great passion. (Natyakrama) .
ASTAVIDHAPRAKRTYAVASTHA(S). Earth, Water,
Agni, Air, Ether, Mind, Intelligence and Egotism.
ASTAVIDHAPRATIMA(S). Silamayi, Dhatumayi,
Lohamayi, Lepya, Lekhya, Mrnmayi, Manimayi and
Manomayi.
ASTAVIDHAKUSTHA(S). Vimarccika, Bhadiu, Man-
dala, Sukti, Siddhmaka, Krsna, Sukla and Taruna.
(Astangahrdaya) .
ASTAVIVAHA(S). Eight kinds of marriage. (1) Brahma
(2) Daiva (3) Arsa (4) Prajapatya (5) Gandharva
(6) Asura (7) Raksasa (8) Paisaca. Brahma is the one
where the father gives her daughter with sacred water
to a bachelor without accepting anything in return. When
the father gives his daughter to the priest at the time
of a yaga it is called Daiva. It is Arsa if the father gives
the daughter and gets in return a cow or bullock. When
the father gives the daughter with her blessings it is
Prajapatya. The marriage between two lovers is Gan-
dharva. It is Asura when the male takes his mate by
force and it is PaiSacika (most cruel and mean) when
the girl is taken as his wife when she is in a state of
unconsciousness.
ASTAYOGINl(S). The eight hermit-maidens who are the
attendants of the goddess, Durga. (1) Marjjati (2)
Karpuratilaka (3) Malayagandhini (4) Kaumudika
(5) Bherunda(6) Matali (7) Nayaki (8) Jaya (Subha-
cara ) .
ASTOPAYA(S). Eight ways of attaining salvation.
Yajfla, Dana, Vedadhyayana, Tapas, Dama, Satya,
RjuSila, and Mardava. These are the qualities requir-
ed for attaining salvation.
ASTl. Daughter of Jarasandha, King of Magadha.
Karhsa married Asti and also another daughter of Jara-
sandha. (Slokas 29 to 32, Chapter 14, Sabha Parva,
M.B. ) . Chapter 12 of Agni Purana states that Jarasandha
went to war with the Yadavas because of the per-
suasion of these daughters.
ASTRA. After killing the demoness, Tajaka, Visvamitra
reveals to Rama and Laksmana the secret of using a
great many varieties of Divyastras (Divyastra is a missile
ASURA
67
ASVAPATI I
charged with power by holy incantation) . Some of
those astras are named below:
1. Dandacakra 2. Dharmacakra
3. Kalacakra 4. Visnucakra
5. Indracakra 6. Vajrastra
7. Saivasula 8. Aislka
9. Brahmasirastra 10. Brahmastra
11. Modakisikharl 12. Dharmapasa
13. Kalapasa 14. Varunastra
15. Varunapasa 16. Paramastra
17. Pinakastra 18. Narayanastra
19. Agneyastra 20. Sikharastra
21. Vayavyastra 22. Prathanastra
23. Krauncastra 24. HayaSsirastra
25. Kankalastra 26. Musalastra
27. Kapalastra 28. Karikanastra
29. Manavastra 30. Prasthapanastra
31. Prasamanastra 32. Saurastra
33. Varsanastra 34. Sosanastra
35. Santapanastra 36. Vilapanastra
37. Madanastra 38. Mohastra
39. Saumanastra 40. Samvartastra
41. Satyastra 42. Mayadharastra
43. Tejaprabhastra 44. Saumyastra
45. Sisirastra 46. Tvasjastra
47. Sudamanastra
Sri Rama received all these astras standing facing east.
(Sarga 27, Balakanda, Valmiki Ramayana)
ASURA. Those born to Kasyapa of his wife Danu are
called Danavas and those born of his wife Dili are call-
ed Daityas. They belong to the demonaic dynasty (Re-
fer under 'Asuravarhsa' in the genealogy chart) . Re-
nowned among the asuras were the following :
Prahlada, Sarhhlada, Anuhlada, Sibi, Baskala, Virocana,
Kumbha, Nikumbha, Bali, Bana, Mahakala, Vipracitti,
Sambara, Namuci, Puloma, Visruta, Asiloma, KesI,
Durjaya, Ayassiras, Asvassiras, Asva, Saiiku, Mahabala,
Garga, Murdha, Vegavan, Ketuman, Svarbhanu, Asva-
pati, Vrsaparva, Ajaka, Asvagriva, Suksma, Tuhunda,
Ekapad, Ekacakra, Vimpaksa, Harahara, Candra,
Kupata, Kapata, Para, Sarabha, Salabha, Surya and
Candramas.
ASURA. One of the eight daughters born to Kasyapa
of his wife Pradha. (Sloka 41, Chapter 65. Adi Parva,
M.B.).
ASCRBANI PAL. ( See under Gilgamis, Jalapralay a) .
ASURTARAJASA. A son born to King Kusa of his
wife VaidarbhI. Kusamba, Kusanabha, Asurtarajasa
and Vasu are the four sons of Kusa. (Sarga 32, Bala-
kanda, Valmiki Ramayana) .
ASVA I. A demon. This was the same demon who later
on was born as Asoka, King of Kaliiiga. (Chapter 67,
Adi Parva, M.B.) .
A§VA II. A maharsi. The sage Vasa is the son of this
rsi. (Sukta 1 12 of Rgveda).
ASVA (Horse) . Horses and camels were born, in this
world, of Tamra, wife of Kasyapa, grandson of Brahma.
(Agni Purana, Chapter 19).
AlsVAGHOSA. A famous Sanskrit poet. He has written
many Sanskrit books prominent among which are
the two great poems, Buddhacarita and Saundarananda
and a drama called Sariputraprakarana. He lived in
the 2nd Century A.D. His history of Buddha (Buddha-
carita) was translated into Chinese during the period
414 to 421 A.D. He was known under the following
names also: Acarya, Bhadanta, Mahavadi and Bhiksu.
AS"VAGRIVA. Son born to the Sage, Kasyapa by his
wife, Danu. (Sloka 24, Chapter 65, Adi Parva, M.B.) .
ASVAHRDAYA. A mantra (sacred incantation) for
controlling the horse. (See under 'Aksahrdaya").
ASVAKETU. Son of King Gandhara. He fought on the
side of the Kauravas and was killed in the battle by
Abhimanyu. (Sloka 7, Chapter 48, Drona Parva, M.B. ).
ASVAKRTA. A river. Once a sage called Rclka went to
Gadhi and asked for the hand of his daughter, Satya-
vatl, in marriage. He demanded as dowry a thousand
horses black in colour and with only one ear for each.
Rclka prayed to Varuna and he gave him the horses
required. The river Asvakrta (created by horse) was
made by the flow of urine from these horses. ( Chapter
57, Brahmanda Purana) .
A§VAMEDHA I. A country of ancient India which was
ruled by a King named Rocaman. Bhlmasena conquered
him during the world-wide conquering campaign.
(Sloka 8, Chapter 29, Sabha Parva) .
ASVAMEDHA II. A yaga. Kings used to conduct this
in order to get absolved of all sins. Fixing a victory
card on the head of a horse it is allowed to roam about
freely. If anybody stops the horse and ties it, the King
should go and defeat him in battle and bring back the
horse. If you do a hundred such y'gas you can become
Indra.*
ASVAMEDHA. Son of King Sahasranlka (Refer under
Sahasranlka) .
ASVAMEDHADATTA. Son born to Satanlka of the
princess of Videha. (Sloka 86, Chapter 95, Adi Parva,
M.B.).
ASVAMEDHAPARVA. A parva of the Mahabharta.
See under Bharata.
ASvANADl. A river in the country of Kuntibhoja.
AsvanadI joins CarmanvatI and the latter joins the
Yamuna and the Yamuna joining Ganga falls into the
ocean. It was through this river that Kuntldevi floated
in a box the infant Karna. At night accompanied by
her maid, Kunti floated the box containing her illegiti-
mate son and stood on the banks of AsvanadI weeping
bitterly. Then thinking that her father would notice
her absence from the palace she returned home soon.
The box floated and reached the country, Campapurl,
ruled by a charioteer. (Slokas 22 to 26, Chapter 308,
Aranya Parva, M.B.).
ASVARATHA. A river in the Gandhamadana valley
flowing near the Asrama of the sage Ars{i§ena. Many
kings of the Candra dynasty used to come and stay in
this asrama. (Sloka 10, Chapter 160, Vana Parva, M.B.) .
ASVAS~A1SIKU. Son of Kasyapa born of his wife Danu.
(Sloka 21, Chapter 67, Adi Parva, M.B.).
ASVAPATI I. Father of the most chaste woman, Savitri.
He was King of Madra. He was without children for a
long period and for eighteen years he worshipped the
goddess, Savitri and got a maiden from Agnihotra whom
* Asvamedha_or horse sacrifice was performed by autocrats to establish their supreme sovereignty. For this the horse let out to roam
about should go into all coutttries. Those who opposed the sovereignty of the King could stop the horse and tie it. Then the King hatf
to defeat him before conducting the yaga. The vedas enjoin that the sacrificial horse should be followed by a hundred young men ceadv
to fight those who opposed the King. Indra had conducted a hundred such yagas.
ASVAPATI II
ASVATTHAMA
he named as Savitri. For more details sec under Savitri.
(Chapter 293, Vana Parva, M.B.).
AaVAPATI II. The son born to Kasyapa of his wife
Danu. (Sloka 24, Chapter 65, Adi Parva, M.B.).
ASVASENA. A serpent which lived in the forest of
Khandava. This was the son of Taksaka and he tried
his best to escape from the fire that burnt the forest.
(Sloka 5, Chapter 239, Adi Parva; M.B.) .
Once when Arjuna and Kt?na were sitting on the banks
of the river Yamuna, Agni'approached them and request-
ed them to help him burn the forest of Khandava (see
under Khandavadaha ) . They agreed to help him and
Agni started burning the forest. Indra poured rains over
the fire; Arjuna created a canopy of arrows and prevent-
ed the rains from falling down. Asvasena, son of
Taksaka tried to escape from the fire but Arjuna obs-
tructed his way by arrows. Then Asvasena's mother
swallowed him and kept him in her stomach. Arjuna
cut off her head. Seeing this Indra sent a cyclone to
smash the canopy of arrows and Arjuna fell fainting.
Taking the opportunity Asvasena escaped. When Arjuna
woke up from his unconscious state he found Asvasena
missing. Then Arjuna cursed him thus : "Let not you
get refuge anywhere." (Chapter 226, Adi Parva, M.B.) .
Asvasena kept his grudge against Arjuna till the end.
In the great battle Arjuna and Karna met for a fight
and when Karna sent his Nagastra (serpent missile)
against Arjuna, Asvasena hid himself in that missile
and burnt the beautiful headwear of Arjuna. But Karna
did not like this foul play and refused to accept him
when he came back. Enraged at this the serpent attacked
Arjuna directly and was killed. Before his death he got
acquainted with Krsna. (Chapter 96, Karna Parva,
M.B.).
ASVASlRAS I. A son born to Kasyapa of Danu. (Sloka
23, Chapter 65, Adi Parva, M.B.) .
ASVASlRAS II. Bhagavan Hayagriva who was teaching
the Vedas at Vaihayasakunda near Naranarayanasrama.
(Sloka 3, Chapter 127, Santi Parva, M.B.).
ASVASlRASTHANA(M). A sacred place in ancient
India. Arjuna dreams of going to Siva with Krsna and
in that dream they visit this place also. (Chapter 80,
Drona Parva, M.B.) .
ASVATAKA. A country of ancient India. (Sloka 15,
Chapter 51, Bhisma Parva, M.B.).
AS VAT AR A. A serpent. A sacred pond built in Prayaga
also carries this name. (Sloka 76, Chapter 55, Vana
Parva and Sloka 10, Chapter 35, Adi Parva, M.B.).
ASVATlRTHA. An ancient holy place on the banks of
the river, Ganges, near Kanauj. It was at this place
that the horses rose from the earth at the request of
Rclka Rsi to Varuna (See under AsVakrta). (Sloka
17, Chapter 4, M.B.)
ASVATTHAMA.
1 ) Birth and genealogy. The semen of Bharadvaja Rsi
fell into the hollow of a bamboo and from there was
born Drona. As per the instructions of his father Drona
married Krpi, daughter of the sage, Saradvata. The
good-natured Krpi gave birth to Asvatthama. (See
under Drona for genealogy). (Chapter 130, Adi Parva,
M.B.)
2 ) Ho:v he got his name. The moment he was born he
made a loud hoot like Uccaisravas and the sound resem-
bled the braying of a horse. Immediately a voice from
heaven said that the boy should be named As\ atthama.
The boy was, therefore, named so. (Slokas 48 and 49,
Chapter 130, M.B.).
3 ) Training in archer}!. Asvatthama took his lesson in
archery from his father Drona. At that time Drona got
new lessons from Parasurama and they were also im-
parted to Drona's disciples. When Drona became the
preceptor of the Kauravas and Pandavas Asvatthama
also went with him. (Slokas 52 to 64, Chapter 130, Adi
Parva, M.B.) .
4) Drona's affection for his son. Drona was very affec-
tionate to his son and wanted to teach him something
special in archery. So he used to instruct him during
the time the other disciples went to fetch water for the
asrama. Arjuna came to know of this and he, there-
after, started bringing his quota of water quickly
enough to join the special class of Drona. Thus Arjuna
and Asvatthama leai ned a lot more than the others in
the military art. (Slokas 17-19, Chapter 132, Adi
Parva, M.B.) .
5) The Mahdbharata Battle and Asvatthama. In Sabha
Parva we find AsVatthama participating in the Raja-
suya of Yudhisthira. After that we meet him only at
the Kuruksetra war. Fighting on the side of the Kau-
ravas he played a very important role in that war. He
killed many veteran warriors and kings including the
following : Nila, Afijanaparva, Suratha, Satrunjaya,
Balanika,Jayanika, Jayasva, Srutasva, Hemamali, Vtsa-
dhara,Candrasena, the ten sons of Kuntibhoja, Sudar-
sana, Vrddhaksetra, Cediraja, Malayadhvaja and Sura-
tha. He defeated many including Sikhanctt, Abhimanyu,
Virata, Satyaki and Vindhya. By using Agneyastra
(the arrow of fire) he made Krsna and Arjuna fall
fainting in the battle-field. He commanded the Kaurava
army once. He killed many Pancalas and Somakas
while they were sleeping. In Chapter 139 of Drona
Parva we read about Arjuna defeating Asvatthama in
a single combat one day.
6) Asvatthama sees a ghost. Dhrstadyumna, son of King
Pancala, killed Drona. When Asvatthama heard of
his father's death his rage knew no bound. He imme-
diately went to the heart of the military camp of the
Pandavas, Krpa and Satvata following him. There at the
gate of the camp he beheld a ghostly apparition. It is
described in the Bhasa Bharata ( Malayalam version of
M.B. ) as follows : He saw a huge figure standing at the
door with a body blazing like the Sun and the Moon.
Bathed in blood and wearing a tiger's skin in the loins
the figure wore a snake as his sacred thread and cover-
ed his upper body with a deer-skin. There were innu-
merable hands for this ghost and in each hand adorned
with snake-bangles he held a deadly weapon. With
crooked teeth and a ghastly face the goblin gave a
shiver to those who saw him. Flames bursting forth
from his eyes, ears, nose and mouth he barred the way
of Asvatthama. Undaunted the son of Drona showered
divine arrows on the figure. But the ghost by his sup-
reme powers absorbed the arrows to his body the
moment they touched him. In despair Asvatthama
meditated on Siva and the latter appearing before him
in person gave him a divine dagger. With that he entered
the bed-chamber of Dhrstadyumna, woke him up by
striking him with his foot, caught hold of him by the
hair on his head and killed him.
7) Aivatlhama and his jewel. The anger of Asvalthama did
not abate even after killing Dhrsfadyumna, the butcher
ASVATTHAMA II
ASVINlKUMARA(S) ASVlNIDEVAS
of his father. With a view to destroying the whole Pand-
ava dynasty he sent against the Panda vas the all-power-
ful Brahmasirastra (a missile charged with great power
by a holy incantation) . But Drona had given the same
type of missile to Arjuna also and so he sent forth his to
meet the other. It created such a great explosion that
all the elders on both the sides joined together and re-
quested them to withdraw the missiles. Arjuna demanded
the jewel on AsVatthama's head to withdraw his missile.
But Asvatthama refused to part with it. He said, "This
jewel of mine is more valuable than all the wealth of both
Pandavas and Kauravas put together. If you wear this
you need not be afraid of your enemies, disease, hunger
and thirst. No harm will come to you from Yaksas,
Nagas or thieves. I will never part with such a jewel1'.
(Slokas 28-30, M.B., Chapter 15, Sautika Parva). After
great persuasion Asvatthama surrendered his jewel but
without withdrawing the missile directed it towards the
womb of Uttara who was bearing a child then. We
are reminded of an incident which happened when
the Pandavas were residing in Upaplavya; a poor
brahmin looking at Uttara said, "When the Kauravas
will be weakening in power a child will be born to you.
The boy will have to bear a test even while in the
womb and so you must name the child Parlksit (One
who has been tested)".
When the powerful missile was flying straight towards
Uttara's womb Sri Krsna said, "Even though the child
in the womb will die of this arrow it will be reborn.
Oh, Asvatthama, you will be denounced by all as a
sinner for killing this unborn babe. To suffer for this
evil deed you will roam about in the earth for three
thousand years. Nobody will associate with you; you will
be shunned by society. You will be tormented by all
diseases on earth. But the babe which you have now
killed will be a famous scholar and brave King. He will
rule this country for sixty years. He will be known
as the next Kururaja. Look, I am giving life to the babe
you have killed". Vyasa supported Krsna, and Asvat-
thama repenting on his hasty action gave the jewel to
the Pandavas and left for the forest with Vyasa.
(Sautika Parva, M.B.) .
8) Synonyms of Asvatthama. The Mahabharata has used
the following names also for AsVatthama. Acaryanan-
dana, Acaryaputra, Acaryasuta, Acaryatanaya, Acarya-
sattama, Drauni, Draunayani, Dronaputra, Dronasunu,
Guruputra, Gurusuta and Bharatacaryaputra.
ASVATTHAMA II. Indravarma, King of Malava, had
an elephant of this name and it was killed in the battle
by Bhlmasena. (Sloka 15, Chapter 190, Drona Parva,
M.B.) .
ASVAVATl. A river. It is believed that if one just thinks
about it at daybreak, midday and sunset one will get
salvation. (M.B., Anusasana Parva, Chapter 165, Sloka
25) .
ASVAVAN. The first child of King Kuru. (See under
genealogy of'Kuru) . His mother was Vahini. He is known
as Aviksit also. He got eight sons : Pariksit, Sabalasva,
Adiraja, Viraja, Salmali, Uccaihsravas, Bhayankara
and Jitari. (Slokas 50 to 53, Chapter 94, Adi Parva,
M.B.)
ASVINlKUMARA(S) (ASVINlDEVAS). Satya and
Dasra, the two sons of Surya (The Sun) are called
Asvianikumaras. (Slokas 17 and 18, Chapter 150, Anu-
sasana Parva, M.B.). They are also known as Asvins,
and Asvirudevas. These two are the physicians
of the devas. (Sloka 12, Chapter 123, Aranya Parva,
M.B) .
1) Genealogy. Descending from Visnu in order are :
Brahma, Marlci, Kasyapa, Vivasvan (the Sun),
Asvinikumaras.
2) Birth. The Visnu Purana describes the birth thus:
"Samjna, daughter of Visvakarma, was the wife of
Surya. She got three children : Manu, Yama and Yaml.
Once finding the effulgence of Surya unbearable she
engaged Chaya to look after Surya and left for the
forests to do penance there. Surya took Chaya to be
Sarhjna and got three children of her : Sanaiscara,
(another) Manu and Tapati. Once Chaya got angry
and cursed Yama. It was then that Surya and Yama
came to know that she was not Samjna, getting more
details from Chaya, Surya found out by his Jnanadrsti
( a power of sight developed by Yoga by which one
could see things far beyond the limits of his vision)
that Samjna was practising austerities taking the form of
a mare. Then Surya went to her disguised as a horse
and with her co-operation produced three children of
which the first two became known as A svinikumaras. The
third son was called Revanta. Then Surya took Samjna
to his place (Chapter 2, Amsa 3, Visnu Purana).
Sloka 35 of Chapter 66 of Adi Parva states that Asvini-
kumaras were born from the nose of Samjna.
3 ) How Asvinikumaras tested Sukanya. The Devi Bhaga-
vata contains a story of how the Asvinikumaras tested
the fidelity of Sukanya, daughter of Saryati and made
her old and senile husband into a young and virile one.
Saryati, son of Vaivasvata manu, had four thousand
beautiful princesses as wives. But none had any child-
ren. When they were lamenting over this misfortune
one of the wives gave birth to a girl and she was called
Sukanya. The father and all his wives together brought
up this daughter with great affection.
In the neighbourhood of the palace of Saryati there was
a tapovana as good and grand as Nandanavana and it
contained a lake similar to the Manasa lake. In one
corner of this tapovana a sage named Cyavana was
doing penance. He had been sitting there for so long a
period without food meditating on a goddess that he was
covered with plants and shrubs had grown over him. He
was unaware of the growth around him. Once at this
time Saryati with his wives and child and followed by a
large retinue entered the tapovana for recreation. The
King and his wives entered the lake and Sukanya with
her friends moved about in the garden plucking flowers
and playing. Moving about thus aimlessly Sukanya and
party reached the place where Cyavana was doing
penance. She saw the huge shrubby growth and while
looking at it saw two gleaming points inside the shrubby
heap. She was about to break open the thing when from
inside she heard somebody addressing her thus : "Oh,
innocent girl, why do you think of doing this mischief.
Please do go your way. I am an ascetic. What wrong
have I done to you for you to disturb me like this ?" But
Sukanya brought up as she was, as a very pet girl did
not like anybody advising her like this and so taking a
pointed stick gave two pricks at the site of the gleam-
points and left the place arrogantly.
The gleam-points were the eyes of Cyavana and so he
lost his eyes and suffered much from the pain. Though
he felt angry he did not curse anybody. But slowly the
AS VINIKUMARA (S) (ASVlNlDEVAS )
70
ASVINlKUMARA(S) (ASVlNlDEVAS)
country began to witness the evil effects of this cruel
deed. People stopped passing urine or faeces. Even
animals were affected. The King and his ministers were
worried. People came on deputation to the King to
describe the disaster that had gripped the state. The
King began to doubt that somebody must have done some
great injury to the sage, Cyavana. He started enquiries
asking his subjects one by one about this. But everybody
replied in the negative. He bribed, he threatened. The
result was the same. Then one day while the King and
his courtiers were sitting despondent Sukanya approach-
ed her father and confessed what she had done. She
said : "While I was playing with my friends in the
tapovana I saw this huge shrub-heap and two points
gleaming from inside. I took a pin-stick and pricked
them both and on drawing it out I found it wet also.
But I left the matter there and never made any
enquiries thereafter". Saryati now knew the cause of this
national disaster and so immediately rushed to the sage
for forgiveness. Prostrating before the rsi the King pleaded
"Oh, best of rsis, forgive us for this injury done unknow-
ingly. My daughter who is only an innocent child did
this playfully while she was playing in this garden with
her friends. She never knew what she pricked for a fun
were your eyes. Oh, the best of sage, thou art rich in
forgiveness and so please do condone this mischief and
bless us." Cyavana replied that he would forgive if he
gave Sukanya in marriage to him. Saryati was depressed.
How could he give his only and beautiful daughter to
this aged senile ugly and blind rsi ? While the King was
thus pondering over this, Sukanya herself came to him
and said, "Oh, dear father, please do not worry on
my account. I shall go as his wife. If he is satisfied
the nation would be saved from a calamity and I am
prepared to sacrifice my happiness for the sake of the
country. I will be only too glad to do so." With suppress-
ed unwillingness the King gave his daughter in marri-
age to Cyavana.
Sukanya after her marriage engaged herself fully in the
service of looking after the welfare of her husband. She
gave her husband healthy and tasty fruits and vegeta-
bles, bathed him daily in hot water, placed before him
all the materials for his puja and when the time came
for his meals gave him his food sitting by his side. After
the meals she gave him tambula and only after putting
him on a bed would she go to attend to her own affairs.
Alter finishing her meals she would come again to her
husband and sit by his side massaging him. In the even-
ing she would make ready all the things required for the
puja. and after the puja feed him with nourishing food.
Whatever remained after his feed would be taken by her.
At night she would be at the foot of her husband and
take a nap. In the morning she would attend to all the
details of the ablutions of her husband. Thus Sukanya
lived true to her husband always anxious to please him.
Then one day the Asvinlkumaras saw her going to the
asrama after her bath. They were very much attracted
by the stunning beauty of the maiden that they approach-
ed her and asked : "Oh, beautiful maiden, who are you?
We are Asvinlkumaras. You seem to be alone. How did
you happen to come to this place ? You are one who
should always move about with friends and courtiers
and what is the reason for your living like this ?"
Sukanya replied, "Revered Devas, I am the daughter of
Saryati and wife of Cyavana. Forced by certain circum-
stances my father gave me in marriage to this sage who
is very old and blind. He is living in the aSrama nearby.
I am living with him looking after his comfort. If you
think it convenient you can come and accept our
hospitality." Hearing this the Asvinlkumaras told her
thus : "Sweet girl, you are fit to be the wife of one who
is better than this blind old ascetic. So please do accept
one of us as your husband". Sukanya did not relish
this talk and threatening them that if they did not with-
draw stopping such blabbering she would curse them
to ashes. The Asvimdevas were a bit surprised and also
frightened at the attitude of Sukanya. "Oh, Princess,
we are immensely pleased at your sense of righteousness
and chastity and you can ask of us a boon. We are
physicians of the devas and can give your husband his
sight and can also make him young and virile. But there
is a condition for this. As soon as your husband be-
comes young and handsome we will also become like
him and then you can select one among us. Are you
willing? If so we will make your husband charming and
handsome at this instant.
Sukanya was well pleased with this offer but the condi-
tion placed did not satisfy her. So she ran to the asrama
and told her husband thus : "Lord, I met the ASvim-
devas on my way from the river after my bath and
enamoured of my beauty they have made this offer. We
will make your husband young and beautiful giving him
back his eyesight and then we will change ourselves to
resemble him. You have then to select one of us as your
husband. I am not able to understand their cunning and
so I have come to you to get from you the answer for
their question. I am anxious to see you young and hand-
some with your eyesight regained. I shall do as you
direct."
Cyavana said : "There is nothing in this for great think-
ing. You go and tell them that you would do as they
wish and bring them down here. On hearing this Sukanya
went to the Asvinlkumaras and took them to the asrama.
They asked Cyavana to take a dip in the lake nearby
and as he entered the lake the Asvimdevas also entered
it and took a dip in its waters along with Cyavana. Lo !
As they rose from the waters all the three became young
and handsome looking alike. The AsVinldevas then
requested Sukanya to select one among them. Sukanya
was in a fix and she prayed to her goddess to give her
power to identify her husband. She was blessed with
that power and she selected Cyavana from the lot at
which the Asvimdevas were also pleased. (Seventh
Skandha, Devi Bhagavata).
4) Cyavana's gratitude. Cyavana who got back his eye-
sight and youth asked the Asvinlkumaras what boon
they wanted. They then told him thus : "We are the
physicians of the devas. Devendra has unnecessarily put
a ban on our drinking Soma (juice extracted from the
creeper Soma) . When Brahma performed a yaga at
Mahameru this leader of the devas did not allow us to
take a soma drink. If you are capable of doing it you
should get us the right to take this celestial drink."
Cyavana promised to do that.
Before long, King Saryati and his wife came to the
asrama to enquire about the welfare of their daughter.
To their great amazement they found a young and hand-
some ascetic at the asrama and were a bit suspicious of
the character of their daughter. But soon all doubts were
cleared and they were immensely pleased. Cyavana then
ASVINlKUMARA(S) (ASVINlDEVAS) 71
told the King the request of the ASvinldevas and Saryati
also promised his help on this matter.
On their return to their palace Saryati decided to per-
form a big yaga to which all the devas were also invited.
Cyavana officiated as priest. The AS vimdevas were also
present quite to the dislike of Indra. The time came for
distributing soma, and when Cyavana called the Asvinl-
kumaras to take their share Indra objected saying that
since they were physicians of the devas they could not
be given that drink. Cyavana argued against that and
after a great verbal combat Cyavana succeeded in
making the Asvinlkumaras take the drink. For more
details look under 'Cyavana'. (Seventh Skandha, Devi
Bhagavata) .
5) Other information regarding ASvinikumaras.
(1) How they tested Upamanyu. This story is given
under the word Apodadhaumya.
(2) Birth of Nakulaand Sahadeva. KuntI, wife ofPandu,
had obtained from Sage Durvasas five sacred mantras,
the chanting of each of which would give her a child.
Even before her marriage Kunti tested the power of the
mantras by chanting one of them. Surya appeared and
she had to take a son from him who became the famous
Karna later. By chanting the second, third and fourth
meditating on Yama, Vayu and Indra, KuntI got
respectively the sons Dharmaputra, Bhlma and Arjuna.
The fifth mantra she gave to Madri and she meditated
on the AsVinldevas and got Nakula and Sahadeva.
(3) The As vinidevas were present for the marriage of
Pancali. (Sloka 6, Chapter 186, Adi Parva, M.B.).
During the burning of the forest Khandava the AS vini-
devas stood on the side of Arjuna.
(4) King Yuvanasva became pregnant and bore a child.
It was the AS.inldevas who took the child out by surgery.
The boy became known as Mandhata later. (Sloka 3,
Chapter 62, Drona Parva, M.B.).
(5) During the Mahabharata battle the AsVinidevas
handed over some Parsadas to the god, Skanda. (Sloka
38, Chapter 43, Salya 'Parva, M.B.).
(6) The Asvinldevas like very much oblations of Ghee.
The others who like it are Brhaspati, Pusan, Bhaga and
Pavaka. (Sloka 7, Chapter 65, AnuSasana Parva, M.B.).
(7) The month of AsVina (October-November) is the
month of ASvimkumaras and if a man gives ghee to the
Brahmins freely in that month he will acquire more
physical beauty. (Sloka 10, Chapter 65, Anusasana
Parva, M.B.) .
(8) One who offers Ghee as oblation to the fire for
twelve months in succession will reach the country of
the Asvimkumaras. (Sloka 95, Chapter 107, AnuSasana
Parva, M.B.).
(9) The great poet of Kerala, Vallathol, in his com-
mentary on the 93rd Sukta of the Rgveda states that
there is a belief that the AsVins and Candrasuryas (the
Sun and Moon) are one and the same.
(10) Dirghasravas son of Dlrghatamas once prayed to
the AsVimdevas to get rains and it is said that they gave
a downpour of sweet water. (Rgveda, Sukta 112, Rk 11).
(11) Once a sage named Gotama was lost in a desert
and craved bitterly for drinking water. He prayed to the
ASvinidevas for water and they dug a well itself in the
desert and quenched the thirst of the sage. (Rk 9, Sukta
16, Rgveda).
(12) The sage Dadhyanc taught the Asvinldevas the
technique, Madhuvidya. There is an interesting story
ATALA
about it. It was Indra who taught this to Dadhyanc
and while teaching him he had threatened that if he
gave away that secret to anybody else his head would
be cut off. ASvinidevas found a way to tide over this
difficulty. They at first cut off his head and fixed the
head of a horse on him. It was with the head of a
horse that Dadhyanc taught them Madhuvidya and
as soon as the teaching was over his horse-head was
cut off and the real head placed in its place. (Rk 22,
Sukta 116, Rgveda).
(13) The vehicle of the ASvinldevrs is a donkey.
Once this donkey in the disguise of a wolf went and
stayed with RjraSva, son of the Rajarsi Vrsagir. Rjra-
sVa gave the wolf to eat hundred goats belonging 10
the people of the place. Vrsagir got angry at this act
of his son and cursed him. The son became blind and
he got back his eyesight by pleasing the AsVinldevas
by prayer and offerings. (Rk 16, Sukta 115, Rg-
veda) .
(14) Once Surya decided to give his daughter in
marriage to the owner of the horse which would win a
horse-race which Surya would conduct. In the race the
horse of the Asvinrdevas won and they thus married
Surya's daughter. (Rk 17, Sukta 117, Rgveda).
(15) The AsVinikumaras killed an asura of name
Visvak and destroyed his dynasty also. (Rk 16, Sukta
117, Rgveda).
ASVINlKUMARATlRTHA. It is believed that the
physical beauty of man would be increased if he bath-
es in this lake- (Sloka 17, Chapter 83, Vana Parva,
M.B.) .
ASVINlSUTA. A son born to Surya of the wife of
Sutapas. There is this story about it in Brahmavai-
varta Purana. Once when the wife of Sutapas was on
a pilgrimage Surya happened to see her. The beautiful
and venerable lady refused to accede to the desire of
Surya and so the latter used force and took her. They
had a son who was named AsVinlsuta. On her return
after the pilgrimage with her son she explained all that
happened and the sage sent both of them out. Surya
taught his son AsVinisuta astrology and made him a
master in that science. Knowing that, Sutapas cursed
him and said he would turn to be one very diseased.
Later the sage amended his curse and added that he
would be free from disease if he worshipped the sun.
ASVINlTlRTHA. Promises bodily splendour if one
takes a bath in this lake. (Sloka 21, Chapter 25,
AnuSasana Parva, M.B.) .
ATALA. This is one of the seven sections of Patala. The
seven sections are : Atala, Vitala, Sutala, Talatala,
Mahatala, Rasatala, Patala. Of them Atala has been
described as follows : Atala is the first world of Patala.
There reigns Bala, the son of Maya who is the famous
but haughty magician. He has cieated 96 Mayas who
are capable of granting all kinds of desires. Even now
certain persons who are interested in the practice of
Black magic, learn some of these 96 arts and practise
them. When this mighty fellow opens his mouth for
yawning, three groups of women known as PumScalls,
Svairinis and KaminTs emerge from his mouth. He has
with him a rasayana called hataka with which he can
eaisly entice and seduce all who enter Atala and to
strengthen them for satisfying his lust. After enticing
them with it, he enjoys uncontrolled pleasure with
them, showering on them his amorous glances, bewitch-
ATAVlSlKHARA
72
ing smiles and embraces. (Devi Bhagavata, Asjama
Skandha) .
ATAVlSlKHARA. Name of a village in ancient India.
(M.B., Bhisma Parva, Chapter 9, Verse 48).
ATHARVA(M). Among the Vedas, this has the fourth
place. It comprises different kinds of incantations of
occult powers for the destruction of enemies. Atharvan
the son of Vasistha was the author of this Veda. In
Chapter 6 of the third section of Visnu Purana the
following reference is made to Atharvaveda: "Sumantu
Maharsi who was of infinite glory, first taught this
Atharvaveda to his disciple Kabandha. (Sumantu
Maharsi was the son of Jaimini, who was the disciple
of Vedavyasa ) . Kabandha divided Atharvaveda into
two parts and communicated them to two Maharsis
named DevadarSa and Pathya. DevadarsVs disciples
were: Medha, Brahmabali, Sautkayani and Pippalada.
Pathya had three disciples named Jabali, Kumudadi
and Saunaka. They also made Atharvaveda compila-
tions. Saunaka divided his compilation into two and
gave one part to Babhru and the other to Saindhava.
Munjikesa learnt it from Saindhava and divided the
compilation first into two and later into three parts.
The five divisions of the Atharvaveda — Naksatrakalpa,
Vedakalpa, Samhitakalpa, Angirasakalpa and Santi-
kalpa, were made by Mufijikes'a. Naksatrakalpa con-
tains Brahma's works : Samhitakalpa contains Mantra
Vidhi ; Angirasakalpa contains abhicara and Santikalpa
contains taming of horses, elephants etc.
The mantras (incantations) in Atharvaveda and their
uses are given below : —
Mantras Uses
1. Suparnastava Getting rid of serpents and snake-
poison (Sarpa-badha-nivaranam ) •
2. Indrenadatta Fulfilment of all desires (Sarva-
kama-siddhi) .
3. Ima Devi Attainment of peace (Sarva-
Santi-karma) .
4. Devamaruta Attainment of peace (Sarva-
santi-karma) .
5. Yamasyalokat Prevention of bad dreams (Duh
svapna-Samana ) .
6. IndraScandraSca Prosperity in commerce and
pancavanija business (Vanijya-labha) .
7. Kamojevaji Enjoyment of women (Stri-
saubhagyam) .
8. Tubhyamevaja- Equal to thousand sacrifices
vima (Ayuta-homa-tulyam).
9. Agnegobhinna Strengthening of the intellect
(Buddhi-vrddhi).
10. Dhruvarhdhru- Attainment of posts of honour
vena (Sthana-labha)
1 1 . Alaktajiva- Profit from agriculture (Krsi-
labha).
12. Ahan te bhagna Prosperity in general.
13. Ye me paSa Freedom from imprisonment
(bandhana-vimukti) .
14. Sapatvaha Destruction of enemies (Satru-
naSam) .
15. Tvamuttama Enhancement of fame (ya§o-
vfddhi).
16. Yathamrgavati Enjoyment of women (Strl sau-
bhagyam).
17. YenapehadiSa Birth of children (Grabha-labha ).
18. Ayante yonih Getting sons ( Putra-labha ) .
Mantras
19. SivaSivabhih
20. Brhaspatirnah
pari patu
21. Muncavitva
ATIBALA I
Uttt
Prosperity in general (Saubhagya-
vrddhi ) .
Blessings (Marga-maiigala ) .
Warding off death (Mrtyu-
nivarana).
When these mantras are chanted several oblations are
made to the sacrificial fire. Substances like Camata, ghee,
rice, milk are thrown into the fire as offerings. (Agni
Purana, Chapter 262).
ATHARVA I. This muni is referred to in Mahabharata,
Udyoga Parva, Chapter 43. Verse 50, as a professional
chanter of Chandaveda. Once under the curse of Bhrgu
Maharsi, Agni hid himself under the sea. (See "AGNI').
At that time, it was Atharva who, at the suggestion of
the Devas, went under the water and discovered Agni.
(M.B., Vana Parva, Chapter 222, Verse 8).
Atharva recovered Agni, and re-created the worlds
which were lying dormant owing to the absence of fire.
(M.B.,Vana Parva, Chapter 222, Verse 19).
Atharva was born from Brahma's face. His wife was
Santi, the daughter of Kardama. Citti was another
name for Santi. But there are some Puranas which re-
fer to Citti as another wife of Atharva. Also; there are
Puranas which say that Atharva was Aiigiras himself.
ATHARVA II. This name has been used as a synonym
of Siva. (M.B., AnuSasana Parva, Chapter 17, Verse
91).
ATHARVA III. In Rgveda another Atharva maybe
seen. It is said that he was the author of the Atharva-
veda. After learning Brahmavidya from Brahma, it
was this Atharva. who first brought fire to the earth
from heaven. Atharva had two wives named Santi and
Citti. This Atharva was the same person as Atharvana,
the son of Vasistha. (Bhagavata, 4th Skandha, Chap-
ter 1).
ATHARVANGIRAS. See ANGIRAS.
ATHARVANA. A son of Vasistha. (Bhagavata, Fourth
Skandha, Verse 42).
ATHIDA (M) . Name of a Janasthana (Town) in ancient
India. (M.B., Bhisma Parva, Chapter 9, Verse 64).
ATIBAHU. He was a Gandharva born to KaSyapa by
his wife Pradha. He had three brothers : Haha, Huhu
and Tumburu. (M.B., Adi Parva, Chapter 65, Verse
51).
ATIBALA. A mantra. Visvamitra who took the boys
Rama and Laksmana to the forest taught them two
mantras, Bala and Atibala, to liberate them from
hunger and thirst. Valmiki Ramayana, Balakanda,
Sarga 22)
ATIBALA I. The Maharsi Atibala was the cause of the
death of Sri Rama and Laksmana.
After the war with Ravana, Sri Rama returned to Ayo-
dhya with his retinue and began his reign. After re-
nouncing Sita while Sri Rama was living in the palace
with Laksmana, Satrughna and their families, one day
Brahma summoned Yama and said : "Sri Rama is the
incarnation of Mahavisnu. He has fulfilled all the pur-
poses of the incarnation. Now Visnu has to be recalled
to Vaikuntha".
On hearing this, Yama assuming the guise of a Sanny-
asi named Atibala appeared before Sri Rama. He said
he had to tell a secret to Sri Rama. Accordingly Sri
Rama sent everyone else out of the audience chamber.
ATIBALA II
73
ATIRATRA
Laksmana was asked to guard the entrance. It was
announced that if anyone entered the hall, Laksmana
would be killed.
At this stage, Maharsi Durvasas arrived at the entrance
accompanied by many of his disciples. He had come
after having performed penance for a thousand years
and in great hunger and thirst. He wanted to see the
King to ask for sumptuous food. Laksmana requested
him to wait a little but Durvasas refused to do so. He
even threatened that he would reduce all of them to
ashes by his curse. Finding no alternative, Laksmana
entered the hall and informed Sri Rama of the situation.
Durvasas was given a sumptuous meal. But for the ful-
filment of the condition Liksmana's death became neces-
sary. Sri Rama cried with a broken heart. The honest
Laksmana went alone to the Sarayu river and drowned
himself in its depths. Soon after, Sri Rama entrusting
the affairs of the state to others and in the presence of
thousands of spectators plunged into the Sarayu river
and renouncing his earthly life, returned to Vaikunfha.
(Uttara Ramayana).
ATIBALA II. The name of a follower given to Skanda
by god Vayu on the battle-field. (M.B., Salya Parva,
Chapter 45, Verse 4.4).
ATIBALA III. There was another King named Atibala
who was a great scholar in Nltiiastra. From the tine
of his accession to the throne, he began to lead a
vicious life. This Atibala's father was a King named
Anariga. (M.B., Santi Parva, Chapter 59, Verse 92) .
ATIBHIMA. One of the sons of the Agni, Tapa. (M.B.,
Vana Parva, Chapter 220, Verse 11).
ATIKAYA. One of the sons of Ravana.
1) Previous Birth. This is a story concerning the initial
stage of the creation of the Universe. After completing
the task of creation Brahma, in his pride fell into a sleep.
In order to slight Brahma a little, Mahavisnu produced
two Raksasas called Madhu andKaitabha from his ears.
Hearing their terrible roar Brahma woke up in fear and
fled to Mahavisnu seeking refuge. Visnu called Madhu
and Kaitabha and asked them what boon they
would like to ask. They proudly replied that they would
grant a boon to Visnu. In that case Mahavisnu wanted
them to grant him leave to kill them. They answered :
"We will not break our promise about granting the
boon. But since our passion for fighting has not been
abated, you must fulfil our eager desire." Mahavisnu
said : "I agree. But let my boon be carried out first.
After that I shall see that your wish is properly fulfill-
ed. After your death, one of you will be reborn under
the name of Khara and the other under the name of
Atikaya. In the Tretayuga I shall kill Khara in single
combat after allaying his passion for fighting. Laksmana
who is the incarnation of Ananta will fight with
Atikaya to his full satisfaction and kill him. Thus both
of you will get Virakti and Mukti."
After saying this, Mahavisnu made the two asuras
stand ^on each of his thighs and killed them with his
Sudarsana Cakra. They were born again as Khara and
Atikaya. (Kamba Ramayana, Yuddha Kanda).
2) Birth. There is a story about the birth of Atikaya
in the Yuddha Kanda of Kamba Ramayana : After
his victory over Kubera Ravana was returning in his
Puspaka Vimana. On his way he saw some beautiful
Gandharva women playing in the valley of Mayuragiri.
Their leader was Citratigl, the wife of Citraiigada.
Ravana seduced her and had a secret union with her. At
once she became pregnant and gave birth to a dazzlingly
bright baby. The mother handed over the child to
Ravana and returned to the world of the Gandharvas.
Ravana, in his paternal love, took the child into the
Vimana and proceeded. On the way, the Vimana
knocked against a mountain peak and the baby was
thrown overboard and fell in the forest. Ravana stop-
ped the Vimana and made a search for the baby in the
forest. He found the child without the slightest injury,
smiling and lying on a flat rock in the deep woods. He
failed in his attempt to take it up even though he used
ten of his hands. The child began to grow steadily in
size. Then he tried again to lift the baby up using all
his twenty arms. The boy, who had by this time grown
into enormous size, suddenly sprang up and getting in-
to the Vimana took his seat in it. Ravana gave him the
name Atikaya. On his arrival in Lanka, he presented
him as adopted son to the barren Dhanyamala..
Atikaya was brought up by Dhanyamala.
3) The Boons. Atikaya went to Gokarna and did pe-
nance to please Brahma. Brahma appeared, but being
fully absorbed in Samadhi, Atikaya was not aware of
his presence. Even his [life-breath had been stopped.
Brahma, by his power, instilled life-breath into him and
restored him to consciousness. He granted Atikaya all
the boons he asked for. They were three in number.
The first was the gift of Brahmastra which could smash
anyone. The second was the gift of an armour which
was unassailable by anyone. The third was absence of
thirst, desire and other cravings.
4) Education. Atikaya went to Kailasa and received
his education from Siva. He learnt all the sciences,
Arts, Sruti, Smrti etc. from there. On the completion
of his course he asked what Gurudaksina he should
pay. Siva made him promise that he would never
practise Black magic. Pleased with him, Siva awarded
him the Pasupatastra.
5) Victory in Battle. Atikaya had an uncle, a Raksasa
named Candra. Once he was defeated by Indra. It was
at this time of chagrin that he came to know that
Atikaya had reached Lanka with the Pasupatastra.
Candra Raksasa ordered Atikaya to bring Indra as a
captive. Atikaya went to Svarga (Heaven) and began
a war with Indra. Mahavisnu who came to help Indra
used his SudarSana cakra. Atikaya shot his PaSu-
patastra. Knowing Atikaya's history well, Mahavisnu
brought the battle to a close. Both parties accepted the
position that Devendra had lost the battle and Atikaya
had won.
6) Death. In the Ramayana battle Atikaya fought
on the side of Ravana. After a most terrible conflict,
Laksmana killed Atikaya. (Kamba Ramayana, Yuddha
Kanda) .
ATILOMA. An Asura who was killed by Sri Krsna.
(M.B. Sabha Parva, Chapter 38).
ATIMANYU. He was one of the ten sons of Manu.
ATIRATHA. There was a King named Matinara in
PuruvarhSa. (See PORUVAM§A). Four sons were born
to him:Tamsu, Mahan, Atiratha and Druhyu. (M.B.,
Adi Parva, Chapter 94, Verse 14).
ATIRATRA. He was one of the ten children born to
Manu by Nadvala. (See MANU VANl-lA). Kuru,
Puru, Satadyumna, Tapasvl, Satyavan, Suci, Agnistoma,
Atiratra, Sudyumna and Atimanyu were the names of
74
ATRI I
the ten brilliant sons of Nadvala. (Visnu Purana, Part
I, Chapter 13).
ATISAN.DA. After his death Balabhadra Rama went
to Patafa in the guis^ of Ananta. All the serpents wor-
shipped him. Among them was a serpent named Ati-
sanda. (M.B., Mausala Parva, Chapter 4, Verse 16).
ATl£ '-. NGA. Vindhya Presented two parsadas to Skanda
on the battlefield. They were AtiSrnga and Ucchrriga.
(M.B., Salya Parva, Chapter 45, Verses 49, 50).
ATISTHIRA. Mah'meru presented two Parsadas nam-
ed Atisthira and Sthira to Skanda on the battlefield.
(M.B., Salya Parva, Chapter 45, yerse 48) .
ATITHI (guest). In ancient Bharata Atithi-satkara
(hospitality to a guest) was considered as a yajfla. In
Manusmrti, Chapter 100, Verse 3, it is said that even if
one lives on the scattered grains in the fields after har-
vest, and even if penance is offered in the midst of
Pancagni (five fires) unless the Brahmin who comes
as a guest is fed, all virtuous deeds would be useless.
Besides, Manu has made the following remarks about
the Atithi (guest) .
"A new visitor at night must be treated as an Atithi.
An Atithi is one who comes occasionally, not daily.
But one who lives in your village and goes about as a
vagabond for a living, does not deserve to be treated as
an Atithi. The guest who comes either before or after
mealtime should not be sent away without being fed.
Even a VaiSya or Sudra who comes as a guest to a
Brahmin's house has to be given food when the servants
are given food."
ATITHIGVA. He was a King referred to in the Rg-
veda. He had another name, "Divodasa". This King
had fought several battles against Asuras with the help
of Indra. It is said that once, being afraid of the Asuras,
he tried to hide himself under the water. (Rgveda,
Mandala 1, Anuvaka 10, Sukta 53; Rgveda, Mandala
1, Anuvaka 16, Sukta 112).
ATIVARCAS. Himavan gave Skanda two Parsadas on the
battlefield. They were Ativarcas and Suvarcas. (M.B.,
Salya Parva, Chapter 45, Verse 46).
ATIYAMA. God Varuna gave Skanda on the battlefield
two Parsadas (attendant soldiers). One of them was
Yama and the other was Atiyama. (M.B., Salya Parva,
Chapter 45, Verse 45) .
ATRI I.
1) The son of Brahma. Atri Maharsi was one of the
imnasaputras of Brahma. The manasaputras were :
Marlci, Angiras, Atri, Pulastya, Pulaha, and Kratu
(M.B.,'Adi Parva, Chapter 65, Verse 10).
2) One of the Saptarfis. Brahma's sons, Marlci, Angiras,
Atri, Pulastya, Pulaha, Kratu and Vasistha are known
as the Saptarsis (seven sages). (M.B., Santi Parva,
Chapter 208) .
3 ) Creator of the pracetases. The sage Pracinabarhis was
born in the family of Atri Maharsi. Ten Pracetases
(Prajapatis) were born as the sons of this Muni. (M.B.,
Sakti Parva, Chapter 208).
4) Citra Sikhandi. Among the seven Munis known as
Citra Sikhandis, we see Atri Maharsi as one of the
Astapraki-tis which form the basis of the Universe.
5) Important events. (1) How Mahavi$nu became Atri's son.
Kasyapa had a son named Kasipu. He was a very mighty
ruler and carried on his reign in an ungodly manner.
In a terrible battle which took place at that time between
the Devas and Asuras Kasipu was killed. Prahlada be-
came the Asura King. Then there was a battle between
Indra and Prahlada. After six years' war, Prahlada with-
drew, defeated. Later Mahabali, the son of Virocana
(grandson of Piahlada) became emperor of Asuras. War
broke out again between Mahabali and Indra. In this
war, Mahavisnu helped Indra. The Asuras were utterly
defeated. They sought refuge with Sukra, the Asura guru.
Sukra promised to help them. He set out to the Hima-
layas to receive a powerful mantra from Siva. The
Asuras kept waiting for Sukra's return.
At this stage, Mahavisnu who was the protector of Indra,
came to Sukra's aSrama and killed Sukra's mother,
Kavyamata. Seeing this impudence of Mahavisnu, Bhrgu
Maharsi was enraged and cursed him that he should be
born many times in human wombs. It is on account of
this that Mahavisnu had to take many avataras (incar-
nations). It was in this way that Mahavisnu incarnated
as Dattatreya, the son of Atri. (Devi Bhagavata, 4th
Skandha).
(2) Atri and ParaSara. It was a time when Vasistha and
VisVamitra were in a state of mutual ill-will. Once King
Kalmasapada was going about in the forest on a hunting
expedition. He met Sakti, the eldest son of Vasisfha in
the forest. The King did not respect him properly. Sakti
transformed Kalmasapada into a Raksasa by his curse.
The Raksasa who was also a cannibal, first swallowed
Sakti himself. VisVamitra offered whatever help he
could, to destroy Vasistha's family. Kalmasapada ate
successively all the 100 sons of Vasistha. Vasistha, in great
sorrow and Sakti's wife, Adfsyanti lived in an aSrama.
AdrsyantI was pregnant at the time of Sakti's death.
In due course she gave birth to a boy who was called
ParaSara and who later on became the father of Vyasa.
when Paras' ara grew up, he came to know that his father
Sakti was eaten by the Raksasa. Enraged at this, he
started a yajfla to annihilate the whole race of Raksasas.
As the yajfia gained intensity and force Atri Muni arrived
there with certain other Maharsis and dissuaded Para-
Sara from the yajfla. (M.B., Adi Parva, Chapter 181 ).
(3) Atri's dispute with Vainya. Atri Maharsi and his
wife once got ready to go for Vanavasa. At that time the
poor Maharsi's wife was in great distress because they
had no money to be distributed to their disciples and
children. She requested her husband to go to King
Vainya and to beg for some money. Accordingly the
Maharsi visited King Vainya at his yaga§a.la (The shed
where a yaga is held) . He began to flatter Vainya by say-
ing that he was the first among kings and so on. Vainya
did not like it. He began to dispute with Atri. Vainya
remarked that Indra was the first King. To settle the
dispute they went together to Sanatkumara Muni.
Sanatkumara sent them away reconciled. After that
Vainya gave Atri much wealth. After distributing all this
wealth among their sons and disciples Atri and his wife
set out to the forest to perform penance.
(4) How Atri became Sun and Moon. Once there was
a fierce battle between Devas and Asuras. Owing to the
shower of arrows from the Asuras, the Sun and Moon
became dim. Darkness spread everywhere. The Devas
began to grope in the dark. They requested Atri Maha-
rsi to find a remedy for this. Moved by their distress,
Atri suddenly transformed himself into the Sun and
Moon. The Moon gave light to the Devas. The Sun
burnt up the Asuras by his intense heat. Thus the
Devas were saved. This story was told by Vayu Bhaga-
ATRI I
75
ATRI I
vana, to Arjuna. (M.B., Anusasana Parva, Chapter 156).
(5) 'Atri and King Vrsadarbhi. In the Mahabharata we
find a story about a difference of opinion between
King Vrsadarbhi and some Maharsis. This story was
told by Bhlsma to Yudhisthira about the kind of per-
sons from whom Brahmins may accept gifts. Once the
Munis, Kasyapa, Atri, Vasistha, Bharadvaja, Gautama,
Visvamitra, Jamadagni, and Pasusakha, with Arun-
dhati and Ganda, who were the wives of two Munis,
travelled round the world. Their object was to go to
Brahmaloka. At that time there was drought in the
world. King Vrsadarbhi, the son of Sibi, suggested that
the above-mentioned Munis should be called and given
wealth. They refused to accept it. Vrsadarbhi became
angry. He performed Homa in Ahavanlyagni and from
the agnikurida, the Raksasi Yatudham (Krtya) arose.
Vrsadarbhi sent Yatudham to destroy Atri and all
other Munis. As Yatudham was guarding a lotus pond
in the forest, the munis led by Atri happened to come
that way. The Maharsis were able to recognize
Yatudham. They beat her with their tridandu (Trident
or a kind of magic wand) and reduced her to ashes.
After satisfying their hunger by eating the lotus flowers
the Maharsis went to Brahmaloka. (M.B., Anusasana
Parva, Chapter 93).
(6) Atri and Srdddha. There is a passage in the Maha-
bharata in which Atri gives advice to the emperor Nimi
who belonged to Atri's family. The story of how Sraddha
originated in the world which Bhlsma had told Dharma-
putra was retold by Atri. A son named Dattatreya
was born to Atri, the son of Brahma. Dattatreya be-
came King. Nimi was his son. Nimi's son died after
one thousand years. Nimi who was in deep grief at the
death of his son, ordained a Sraddha in memory of his
son. On that occasion Atri Maharsi came there and
explained to Nimi the importance of Sraddha. (M.B.,
Anusasana Parva, Chapter 91, Verses 20-44).
(7) How Brahma, Visnu and MaheSvara (Siva) were born
as sons of Atri. There is no other woman in the Puranas
who surpasses Silavati in her fidelity to her husband. In
order to enable Ugrasravas, her husband, to satisfy his
passion, she once carried him on her own shoulders to
a prostitute's house. On the way, Mandavya Muni
pronounced a curse that UgraSravas should die before
sunrise. The grief-stricken Silavati pronounced a
counter-curse that the sun should not rise on the next
day. As the sun failed to rise, the Trimurtis (Brahma,
Visnu and Siva), accompanied by Anasuya, Atri's wife,
went to Silavati. Anasuya persuaded Silavati to with-
draw her curse. The Trimurtis who were happy at the
success of their mission (of bringing about the Sunrise)
asked Anasuya to demand any boon she wanted. Ana-
suya expressed her wish that the Trimurtis (Brahma,
Visnu and Siva) should be born as her sons and they
agreed.
Mahavisnu, under the name of Dattatreya, was born
as the son of Anasuya. Siva was born to her under the
name of Durvasas. There is a story about it in the Brah-
manda Parana. Once Siva got angry with the Devas.
They began to flee for life. But Brahma alone did not
run away. Siva who became more furious at this,
pinched off one of the heads of Brahma. Still he was
not pacified. Parvatl who was alarmed, approached Siva
and ^ begged him to suppress his anger. At her request,
Siva's fury was transferred and deposited in Anasuya,
Atri's wife. Durvasas is the embodiment of that element
of Siva's fury.
According to the promise, Brahma also took his birth
as the moon from Anasuya, the wife of Atri. (For that
story, see PURURAVAS). There is a story about that
also in the Brahmanda Purana. Once when Brahma
was performing the task of creation, he experienced
carnal passsion. Sarasvati was the offspring of that
passion. When Brahma saw her, he fell in love with her
also. This made him feel angry towards Kamadeva. He
pronounced a curse that Kamadeva should be burnt up
in the fire from Siva's eye. (This is why Kamadeva was
later burnt to death by Siva) . Although Kama had
retreated from Brahma his passion had not been sup-
pressed. Brahma transferred his passion to Atri Maharsi.
The Maharsi gave it to Anasuya, his wife. Since she
was unable to bear such a violent passion, she gave it
back to her husband. That passion emerged from Atri's
eye in the form of the Moon. This is why lovers experi-
ence strong passion for each other at the time of the
rising of the moon. (Brahmanda Purana, Chapters
39-43) .
(8) Atri and Ganga Devi. Once, while Atri Maharsi
was performing penance in Kamada forest, there was
a terrible drought in the country. At that time, his wife
Anasuya made a Sivalinga of sand and offered worship
to it. Then Atri asked her to give him a little water.
There was no water anywhere. Suddenly Ganga Devi
appeared there and said to Anasuya : "There will be
a hole here. Water will come out of it in a torrent."
Pure water began to flow from the place pointed out
by Ganga Devi. Anasuya begged Ganga Devi to stay
there for a month. Ganga Devi agreed to do so on con-
dition that Anasuya would transfer her Tapi £§ -kti to
her for one month.
Atri was pleased by drinking the water. He asked Ana-
suya where she got such nice fresh water. She explain-
ed to him all matters. Atri expressed his desire to see
Ganga Devi. She appeared before him at once. Ana-
suya prayed to her that Ganga should continue to exist
in the world always. Ganga Devi answered that she
would do so if Anasuya was prepared to give her the
fruit of one year's Tapasiakti and of devoted service to
her husband. Anasuya agreed to that condition. Sud-
denly Siva appeared there in the shape of a Linga. At
the request of Atri and Anasuya Siva took his seat
there permanently assuming the name of "AtriSvara".
(Siva Purana).
(9) Other Details. 1. Besides Dattatreya, Durvasas
and Candra. Atri had another son, Praclnabarhis.
(M.B., Santi Parva, Chapter 208, Verse 6).
2. Many Pavakas had been born in Atri VarhS.i. (M.B.,
Vana Parva, Chapter 222, Verses 27-29).
3. When the Kaurava-Pandava war was raging with
great fury, many Maharsis went to Drona and advised
him to stop the battle. Atri Maharsi was one of them.
(M.B., Drona Parva, Chapter 190, Verse 35).
4. On another occasion, a King named Soma performed
a Rajasuya (Royal sacrifice) . Atri Maharsi was the
chief priest at this yaga. (M.B., Salya Parva, Chapter
43, Verse 47).
5. Atri was also among the Maharsis who had gone to
witness ParaSurama's tapas. (Brahmanda Purana, Chap-
ter 64) .
ATRI II
76
AURVA I
6. Rgveda, 5th Mandala was composed byAtri. (Rgveda
S irhhita, Preface) .
7. Once the Asuras put Atri Maharsi into the Sata-
d\'ara yantra (a machine of torture with a hundred
holes). Rgveda, 1st Mandala, 16th Anuvaka, Sukta
51).
8. Once the Asuras tried to burn Atri alive. (Rgveda,
1st Mandala, 16th Anuvaka, Sukta 112).
9. The Asuras at another time made Atri lie down
in a machine with a large number of holes and tried
to burn him alive in it. At that time he prayed to the
Asvins and they liberated him. (Rgveda, 1st Mandala,
17th Anuvaka, Sukta 116).
10. Atri was among the Maharsis who visited Sri
Rama, on his return to Ayodhya after the war with
Ravana. (Uttara Ramayana).
1 1 . From the navel lotus of Visnu Brahma was born,
Atri from Brahma, Soma from Atri, and Pururavas from
Soma were born. (Agni Purana, Chapter 12).
12. Atri begot by Anasuya, Soma, Durvasas and Datta-
treyayogl. (Agni Purana, Chapter 20).
ATRI II. In the Puranas another Atri, the son of Sukra-
carya, is also seen (M.B., Adi Parva, Chapter 65,
Verse 27).
ATRI III. The term Atri has been used as an epithet
of Siva. (M.B., AnuSasana Parva, Chapter 17, Verse
38).
AU. This word means Mahesvara (Siva). (Agni Purana,
Chapter 348) .
AUDAKA. This is the place where Narakasura with his
ten thousand girls was once imprisoned. It is a plateau
on the top of Maniparvata. Because water was in
plenty there the place was called 'Audaka'. An asura
named Nuru was the keeper of this plateau. (Sabha
Parva, M.B.).
AUDDALAKA. A holy place of ancient India. The
place got this name because the sage Uddalaka lived
there. It is believed that if one bathes in this holy place
one will be absolved of all his sins.
AUDUMBARA. The King of the state of Udumbara.
This king once paid respects to emperor Yudhistfiira
and gave him several presents and gifts. (Sloka 12,
Chapter 53, Sabha Parva, M.B.) .
AUKTHYA. A glorifying prayer in Samaveda. (Sloka
36, Chapter 134, Vana Parva, M.B.).
AURASlKA. A country of ancient India. Sri Krsna
conquered this land. (Sloka 16, Chapter 11, Drona
Parva, M.B.).
AURVA I. (Urva, Uruja). A fierce saint of the line
of Bhrgu Maharsi.
1) Genealogy. Descending in order from Visnu, Brahma,
Bhrgu, Cyavana, Aurva.
Cyavana Maharsi married Arusi, daughter of Manu.
Aurva was her child who was the grandfather of Jamad-
agni and the great grandfather of Paras' urama.
2) Birth. The Preceptors of the Bhrgu dynasty were the
hereditary gurus of the Kings of Hehaya. Krtavirya a
famous King of the Hehaya dynasty and father of Kar-
taviryarjuna had his education from a Bhrgu rsi living
in his a$"ama. On competing his education the king
paid lavishly and the Bhrgus became rich thereafter.
Krtavirya died and his sons did not very much like the
Bharg ivas (Bhrgus) becoming rich by the wealth of
their ancestors. Knowing this the Bhrgjs started bury-
ing their wealth under the earth. Once a Ksatriya
king forcibly dug out from the house of a Bhrgu the
wealth he had safely buried and from that day onwards
the Ksatriyas and the Bhargavas became enemies. The
Bhrgus were hunted down by the Ksatriya kings and the
Bhargavas frightened by this move left their abode and
went and hid in Caves in mountains far away. Among
those who thus fled was Arusi, wife of Cyavana. Arusi
was pregnant at that time and she hid her 'Garbha' in
her thighs while ileeing. A brahmin woman who saw
this went and informed the Ksatt ivas and they imme-
diately went and caught hold of her. Then the thigh
broke and a boy came out of it. Because he was born
from the thighs the boy was named Aurva. (Oru =
Thigh and so, born of a thigh). (Chapter 179, Adi
Parva, M.B.) .
3) The effulgence of Aurvz. Aurva was born with fiery
radiance and the sudden effulgence made the Ksatriya
Kings blind. Frightened they craved for pardon and
praised him. They got back their eyesight then.
4) Aurva and Badavagni. Aurva bore a deep grudge
against the Ksatriyas who had massacred his fore-
fathers. Aurva started doing rigorous penance and by
the force of his austerities the world started to burn. At
that stage the Pitrs appeared before him and persuaded
him to withdraw from his penance. Aurva then told
them thus; ''Pitrs, while I was lying in the thigh-womb
of my mother I heard hideous groans from outside and
they were of our mothers when they saw the heads of
our fathers being cutoff by the swords of the Ksatriyas.
Even from the womb itself I nurtured a fierce hatred
towards the Ksatriyas. No helping hand was raised
before the pitiable wails of our mothers".
The Pitrs were astounded at the firmness of the vow of
Aurva and horrified at the thought of what would
happen if the penance was continued. They pleaded
again to cease his austerities and then submitting to
their request Aurva withdrew the fire of his penance
and forced it down into the sea. It is now believed
that this fire taking the shape of a horse-head is still
living underneath the sea vomiting heat at all times.
This fire is called Badavagni. More about this can be
had under the head Badavagni. (Chapter 180, Adi
Parva, M.B.).
5) Aurva and the birth of Sagira. Ayodhya was once
ruled by a celebrated King of Iksvaku dynasty named
Subahu. He had as his wife Yadavl a good natured and
well behaved woman who was a gem among queens.
One day Talajamgha a King of the Hehaya line of
rulers who was then the King of Mahismatl defeated
Subahu in a battle. Yadavl was then pregnant. Jealous
co-wives poisoned her ; Yadivl did not die but the
poison affected the child in the womb.
After the defeat, Sub5.hu and Yadavl went and stayed
with Aurva in his asrima. For seven years they lived
there and then Subahu died. Grief-stricken Yadavl was
about to jump into the funeral pyre and end her life
when Aurva stopped her from the act pointing out that
she was soon to deliver a child. After a few months she
delivered a son and Aurva called him 'Sagara' meaning
one with 'gara' (poison) in him. (Brahmanda Purana,
Chapters 16, 17).
6) A-trva and the sister of Giruda. Garuda, son of
Vinata, had a sister named Sumati. Upaminyu, a sage,
wanted to marry her but neither she nor her relatives
liked it. Enraged at this the sage cursed Sumati saying
AURVA II
77
AVABHRTHAM
that the brahmin who married her would have his head
burst. The marriage of Sumati thus remained a prob-
lem for her parents. There was a friend of Vinata, a
sannyasinl, living in a forest and to find a way to escape
from the curse Vinata sent Garuda to her. The sannya-
sinl advised Garuda to approach Aurva to find a solution
for the problem and Aurva was therefore approached
for advice.
It was at this time that the people of Ayodhya. came in
search of Subahu and Yadavl who had left them years
before. When they knew of Subahu's death they were
plunged in sorrow but were glad to know a son of
Subahu, Sagara, had grown up to be a successor to
Subahu. When Garuda made Aurva acquainted with
the pitiable tale of his sister Aurva decreed that Sumati
should marry a Ksatriya instead of a brahmin and thus
tide over the curse. He then asked Sagara to marry
Sumati and blessed them saying that Sagara would one
day become an emperor and perform an Asvamedha
yaga. Aurva then sent Sagara along with the people
to Ayodhya where Sagara after defeating all his enemies
became the emperor of Bharatavarsa. (Brahmanda
Purana, Chapters 18-21 ).
7) Sagara s sons and how Aurva helped in getting them.
Sagara ruled the land for three thousand years. He had
besides Sumati another wife, Kesini. Both of them bore
no sons for Sagara. Dejected he entrusted the adminis-
tration of the state with his ministers and left for the
asrama of Aurva. Aurva blessed them and prophesied
that Kesini would deliver a son to continue the dynasty
and that Sumati would deliver sixty thousand sons of
no great use at all. Sagara and his wives, returned to
the palace and very soon both his wives became preg-
nant. In due time Kesini delivered a son who was
named Asamanjas. But Sumati gave birth to a lump of
flesh. Greatly pained the King was about to throw it
away when Aurva appeared there and stopped him from
doing that. He directed him to cut the piece of flesh
into sixty thousand pieces and put one piece each in a
jar of ghee. Every year one prince would be born from
one of them. Thus Sumati got sixty thousand sons.
(Brahmanda Purana, Chapter 92).
8) Teaching of Aurva. In the evening of his life Sagara
went and stayed in the asrama of Aurva. Aurva gave
him instructions on many a divine subject. He taught
him about the importance of the four aSramas, the
rituals to be practised by the different castes of Brah-
mana, Ksatriya, Vaisya and Sddra and many such
other things. Finally Aurva gave Sagara Brahmajnana.
(Chapter 8, Ariisam 3, Visnu Purana).
9) Aurvdsrami. All the Bhargava rsis together once
stayed in the asrama of Aurva. Parasurama visited the
aSrama one day during that time and paid respects to
Bhrgu, Khyati, wife of Bhrgu, Cyavana, son of Bhrgu
and Aurva, son of Cyavana. (Brahmanda Purana,
Chaptre 63).
AURVA II. A brahmin living in the country of Malava.
This brahmin got a daughter named Samika by his wife
Sumedha. She was married very early to Mandara, son
of Dhaumyaka and disciple of Saunaka. After some
days when Mandara found his wife fully grown he went
to Aurva to bring his wife home. Aurva sent them both
to the house of Mandara with his blessings. On their
way home they met the Maharsi Bhusundi and burst
into laughter at his sight. The sage cursed them and
the feet of a sage named Mahodara
going that way. The skull went deep
made them into two trees. When Aurva found his
daughter and son-in-law missing he started a search for
them. Then he came to know that both of them had
changed into trees by a curse. Aurva and his wife then
prayed to God for help. Aurva then lived in the tree
of Sama in the shape of Agni and Saunaka made an
idol of Ganapati with the root of the Mandara tree and
worshipped him. Ganapati was pleased by the devotional
deeds of Aurva and Saunaka and changed the trees
again into Samika and Mandara. (Ganesa Purana) .
AUSANAS (Kapalamocana). A holy place on the
banks of the river, Sarasvatl. Brahma, the devas and
many maharsis lived here once. (Chapter 83, Vana
Parva) .
This place is called Kapalamocana also. There is a
story behind the place getting this name-
At the forest of Dandaka Sri Rama killed many demons.
The force of the arrows took the skulls of the demons
to far off places in the forest. One of the skulls thus
sent far fell on
who was then
into his foot and not only did it wound his foot
but it stuck to his foot so hard that it could not
be drawn out also. With his foot in pains the sage
visited all the holy places but with no relief to his pain.
At last Mahodara came to AuSanasa and to his surprise
the skull came off from his foot healing his wound. He
remained there for some time and obtained many divine
attainments. From then onwards the place was called
'Kapalamocana'. After this incident Brahma, Visvamitra,
Balabhadiarama and many such divine persons visited
the place. (Chapter 39, Salya Parva, M.B.)
AUSlJA I. A King of ancient India. He equalled
Indra. (Sloka 226, Chapter 1, Adi Parva, M.B.).
AUSlJA II. An ancient sage. There is a reference to this
sage who is the son of Angiras in Rgveda. This rsi was
a brilliant member of the royal council of Dharma-
putra. (Chapter 208, Sand Parva, M.B.) .
AUSlNARA (AUSINARI). Sibi, son of the King of
Usinara. See under Sibi.
AUSlNARl (USINARA). A Sudra girl born in the
country of Usinara. Gautama Muni got his sons
Kaksivan and others of this girl. (Sloka 5, Chapter 21,
Sabha Parva, M.B.).
AUSI^lKA(M). An ancient place in India. The King
of this country paid respects to Dharmaputra offering
him several gifts. (Sloka 17, Chapter 51, Sabha Parva,
M.B.).
AUTATHYA. Son of Utathya (See under Utathya) .
AUVVAYAR. A celebrated Tamil poetess. She was born
in a Paraya (lowest of the Hindu castes) family. Her
mother left her as soon as she was delivered and a
low caste Sudra brought her up. She lived for 240 years
before she left on a long journey never to return. She
wrote several books in Tamil. The important ones are
Atticuti, Kontaiventa, Mutturai, Natvali, Katvali
slukka, Nannutkova, Nantanikova, Aruntamilmala,
Darsanappattu, and Jnanakurul. She has made a dictio-
nary in verses also.
AVABHRTHAM. The bath taken at the end of a sacri-
fice.
"Then all the Ksatriya Kings approached Dharma-
taniija (Dharmaputra) who had completed successfully,
under the protection of the Mighty Lord of the bow,
the cudgel and the wheel, the great sacrifice of the Raja-
AVAClNA
78
AVATARA
suya (imperial inauguration) and taken the avabhrta-
snana (the bath at the end of the sacrifice) ."
(Mahabharata, Sabha Parva, Chapter45, Stanzas 40, 41) .
AVAClNA. The son born to Jayatsena, a King of the
Piiru dynasty, by his wife Susrava the princess of
Vidarhha. To him was born Ariha of Maryada the
princess of Vidarbha. (M.B., Adi Parva, Chapter 95,
Stanzas 17 and 18).
AVADHtfTESVARA. An incarnation of Siva. Once
Indra and Brhaspati went to Kailasa to do homage to
Siva who clad in air only hindered their way. Indra
requested that person to get out of the way. He request-
ed repeatedly several times but in vain. Indra who got
angry took his weapon ofVajra. But Siva froze it. More-
over fire emanated from his eye on the forehead. At the
request of Bi'haspati Siva turned the fire from his eye
towards Lavana Samudra (the sea of Salt). Jalandhara
who was killed by Siva had his origin in this fire.
(Siva Purana) .
AVAGAHA. A warrior of the Vrsni dynasty. (Maha-
bharata, Drona Parva, Chapter 1 1, Stanza 27) .
AVAISAKHA.' (See Dhanasarma).
AVAKlR^A(M) . A holy place on the bank of the river
Sarasvatl. (M.B., Salya Parva, Chapter 41).
AVANTI. A country called Malava in ancient
India. The famous Ujjayini was the capital of Avanti.
This city is situated on the bank of Sipra. The renown-
ed poets such as Kalidasa and others, lived in this
city. This is one of the seven cities considered to be
capable of giving Moksa (heavenly bliss). (M.B.,
Bhisma Parva, Chapter 9, Stanza 43).
AVANTI VAMSA. (The Dynasty of Avanti). The
dynasty of Avanti Kings had its origin in the Yadu
dynasty. Candra was born to Atri the son of Brahma.
Budha was born to Candra, Pururavas to Budha, Ayus
to Pururavas, Nahusa to Ayus, Yayati to Nahusa and
Yadu to Yayati. Yadu had five sons, the eldest of whom
was known by the name Sahasrajit. The rest of them
were known as Nllanjika, Raghu, Krosfu and Satajit.
Sahasrajit had three sons called Satajit, Haihaya and
Renuhaya. Dharmanetra was born to Haihaya, Sahana
to Dharmanetra, Mahiman to Sahana, Bhadrasena to
Mahiman, Durgama to Bhadrasena and Kanaka to
Durgama. From Kanaka were born the four sons Krta-
vlrya, Krtagni, Karaviraand Krtaujas. Arjuna(Kartta-
vlryarjuna) was born as the son of Krtavlrya.
Arjuna renowned as Karttavirya became the supreme
lord of the earth comprising the Saptadvipa (Seven
Islands) by the merits of his penance. He got invinci-
bility and thousand hands in battles, as boons. He
performed ten thousand sacrifices all in conformity
with the rules and regulations. To escape from loss of
wealth one had only to remember his name. It was
ordered that Kings other than Karttavirya, however
great the extent of their might and prowess, and the
number of sacrifices, offering of alms and penance done
be, would not stand on a par with him.
Karttavirya had a hundred sons, of whom the most
famous were Surasena, Sura, Dhrsta, Krsna, and Jaya-
dhvaja. Jayadhvaja the most renowned of these five
ruled in Avanti as King. Talajarigha who had several
sons, was born from Jayadhvaja.
*See Amsavatara.
The family of the Haihayas was split into five. They
were the Bhojas, the Avanti family, the Vltihotra fami-
ly, the Svayarhjfita family and the Saundikeya family.
(Agm Purana, Chapter 275)
AVARODHA. A King of the family ofBharata.
AVASANAM. An ancient Bath m Bharata. One could
attain the merits of Sahasragodana (giving a thousand
cows as alms) by bathing in this holy bath. (M.B.,
Vana Parva, Chapter 82, Stanza 128).
AVATARA. (Incarnation) . The incarnations of Maha-
visnu:—
1 ) General information. God takes three kinds of incar-
nations such as avatara, aveSa and ariisa. That which
has full power is avatara ; that which has power only
for the time being is avesa and partial incarnation in
amSavatara. * The incarnations of Visnu are count-
less. Hermits, Manus, Devas (gods) and sons of Manus
are incarnations in part (arhsavataras) of Visnu. Com-
plete avataras are ten in numbers of which Balabhadra
Rama is not considered as an avatara by some. In-
stead of him they place Buddha.
b) Reason for the incarnations. Mahavisnu has taken so
many incarnations in the world. In the Sri Mahadevi
Bhagavata a story occurs to the effect that Mahavisnu
was forced to take so large a number of incarnations
due to the curse of the great hermit Bhrgu. The story
is as follows : KaSyapa had a son named Kasipu. He
was daring and brave and ruled the country as an
enemy of the Gods. There arose a severe battle between
the gods and the Asuras. Kasipu was killed in that
battle. After Kasipu his son Prahlada became King.
He too was an enemy of the Gods. So there was a
battle between Indra and Prahlada. The battle conti-
nued for a hundred years. At last Prahlada was defeat-
ed. He felt very sorry at the defeat. So he anointed
Bali, son of Virocana, as King and leaving the Kingdom
he went to the Gandhamadana and began to do
penance. The fight continued between Bali and Indra.
In this fight Mahavisnu helped Indra. The Asuras were
completely destroyed. The defeated Asuras went to
their teacher Sukra who promised to protect them by
spells and incantations and herbs. The Gods knew
that Sukra had undertaken to protect the asuras.
Leaving the asuras behind, Sukra went to Kailasa to
get more power of spells and incantations from Siva.
Before going to Kailasa Sukra had asked the Asuras
to wait for him with faith. After this the Asuras sent
Prahlada to the Gods for a truce. Prahlada, though an
Asura was in good favour with the Gods. He reached
the court of Indra and said, "Gods, we have no desire
at all for war. We have decided to spend the remain-
ing period in penance wearing barks of trees and tufts
of hair. How wicked a deed is battle and how delight-
ful it is to become a devotee of God ! So hereafter you
will not be troubled by us. Likewise I hope you will
not do us innocent people any harm."
The gods believed Prahlada. The Asuras, in the guise
of hermits waited for Sukra in the hermitage of Kas-
yapa. Sukra reached Kailasa and bowed before Siva and
requested that he might be given the power of defeat-
ing the Gods by some means quite unknown to Brhas-
pati the teacher of the devas (Gods). Siva was in
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79
AVATARA
trouble. He could refuse neither Sukra nor the Gods.
At last he told hermit Sukra that to come by such a
spell he had to stand head downwards, inhaling smoke
for a thousand years. Siva said so thinking that when
the dreadful nature of the feat was considered, Sukra
might desist from the attempt. But Sukra began that
penance instantly.
The Gods understood everything. The deceit of the
Asuras, the crookedness of Sukra all were now clear to
them.. They trembled with fear and began to consult
how to get over the difficult situation. Finally they
decided to go to war with the Asuras. The gods did
accordingly. The Asuras were in trouble. They were
not strong enough to face the Gods. So they all went
to Kavyamata, the mother of Sukra. The devas (gods)
with Mahavisnuat their head chased the Asuras. Kavya-
mata, by the merits of her devotional meditation
petrified Mahavisnu and Indra. Mahavisnu thought of
his Sudarsana (wheel-weapon of Visnu) which instant-
ly made its appearance and cut off the head of Kavya-
mata. The great hermit Bhrgu got angry because Maha-
visnu committed woman-slaughter, and cursed him thus :
"You are a crooked being, a viper, a deceit. The
hermits who adore you as the seat of all that is good
are mere fools; you are wicked, of a black character,
and I curse you to take countless incarnations in the
world, and painful confinement by and by because of
your sins." (Sri Mahadevi Bhagavata, 4th Skandha).
Thus having cursed Visnu, the hermit Bhrgu took some
water from his water-pot and sprinkled it on the face of
Kavyamata, who woke up as if from sleep. (For the
remaining portion of the story see Sukra).
2) Dasavataras. (The ten Incarnations). Owing to the curse
of Bhrgu, mentioned above, Mahavisnu had to under-
take so many incarnations, complete as well as partial.
Complete incarnations are ten in number. They are
called Dasavataras (The Ten Incarnations) .
Matsyah Kurmo Varahasca
Narasirhhaica Vamanah /
Ramo Rama sea Ramasca
Krsnah Kalkir janardanah //
Matsya'(Fish), Kurma (Turtle) , Varaha (Pig), Nara-
sirhha (Lion-man), Vamana (Dwarf), Rama (Parasu-
rama) , Rama (Sri Rama) , Rama (Balabhadrarama) ,
Krsna (Sii Krsna), Kalki (Yet to come) . These are
the ten incarnations of Janardana.
The dasavataras are described one by one below.
1) Matsyavatara. (Fish Incarnation) . To KaSyapa, the
son of Marici, and the grandson of Brahma a son
was born, by his wife Aditi. He was called Vivasvan
and the Manu who was the son of Vivasvan is known
as Vaivasvata Manu or Satyavrata Manu. It was dur-
ing the time of this Manu that Visnu incarnated as a
Matsya (fish).
Once, while Brahma was reciting the Vedas (the Scrip-
tures) Hayagriva, an asura, stole the Vedas from the
side of Brahma and with them he went under water to
the bottom of the ocean and hid himself there. So
Mahavisnu decided to take the form of a fish to recover
the stolen Vedas.
Vaivasvata Manu, the first and foremost of the godfear-
ing, was once doing penance in a place known as Badari.
He got down into the river Krtamala to take a bath.
Then a small fish said to the Manu : "Oh King, I am
afraid of large fishes. So please don't forsake me". Hear-
ing this the Kind Manu took the fish in his hand and
put it in an earthenware pot and brought it up. In a
few days the fish began to grow. When the pot became
insufficient the King put it in a larger pot. When that
also became too small, the King put the fish in a pond.
When the pond could not hold the fish any longer the
King put it in the Ganges at its request. After a few days
the Ganges also became too small for the fish. Finally
the fish told the King: "Oh, King, within seven days
there will be a great flood in the world. You should
make a boat and take the seven hermit-sages with you
in the boat and escape. I will help you."
Hearing this he got an immensely large boat ready and
obeyed the instructions of the fish. Within seven days
rain started in torrents. Everything in the world, the
moving and the not moving, were under the flood. A
horn began to sprout from the head of the fish. Manu
tied his boat on that horn. The fish reached the summit
of the Himalayas with the boat, which was tied to the
highest peak. Since the peak came to be called 'Nau-
bandhana Srnga' (The peak to which boat is tied) .
The rain ceased to pour. It was seen that everything
in the world had been destroyed except the Manu and
the seven hermit-sages and some of the germs, saved
in the boat. (This story occurs in the great Hindi work
'Kamayani' of JayaSankar Prasad). (M.B., Aranya
Parva, Chapter 187; Agni Purana, Chapter 2; Bhagavata
8th Skandha, Chapter 24) .
This story of the incarnation of Visnu as fish is seen in
the Bible figuratively. "In the order of the generations
of Adam, the first creation of God, Seth, Enos; Kainan,
Mahalil, Jared, Enoch, Methuselah, Lamech and Noah
were born. When Noah was five hundred years old he
begot Shem, Ham and Japheth.
There was a great flood during the time of Noah. God
said to him : "The end of all flesh is come before one;
for the earth is filled with violence through them, and
behold, I will destroy them with the earth. Make thee
an ark of gopher wood; rooms shalt thou make in the
ark and shalt paint it within and without with pitch.
And this is the fashion which thou shalt make it of. The
length of the ark should be three hundred cubits, the
breadth of it fifty cubits, and the height of it thirty
cubits. A window shalt thou make to the ark and in a
cubit shall thou finish it above and the door of the ark
shalt thou set in the side thereof, with lower, second and
third stories shalt thou make it. And behold, I, even I,
do bring a flood of water up on the earth, to destroy all
flesh wherein is the breadth of life from under heaven
and everything that is in the earth shall die. But with
thee will I establish my covenant, and thou shalt come
into the ark, thou and thy sons and thy wife and thy
sons' wives with thee, and of every living thing of all
flesh, two of every sort, shalt thou bring into the ark to
keep them alive with thee; they shall be male and fe-
male. Of fowls after their kind, and of cattle after
their kind, and of every creeping thing of the earth
after their kind, two of every sort shall come unto thee
to keep them alive. And take thou unto thee of all food
that is eaten and thou shalt gather it to thee, and it
shall be for food for thee and for them." Thus did Noah
according to all that God commanded him, so did he.
And the Lord said unto Noah, "Come thou and all thy
house into the ark, for thee Have I seen righteous be-
fore me in this generation. Of every clean beast thou
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AVATARA
shalt take to thee by sevens the male and his female
and of beasts that are not clean by two the male and
his female. Of fowls also of the air by sevens the male
and the female to keep seed alive up on the face oi all
the earth. For yet seven days and I will cause it to rain
up on the earth forty days and forty nights, and every
living substance that I have made will I destroy from
off the earth." And Noah did according unto all that
the Lord commanded him.
And Noah was six hundred years old when the flood of
waters was up on the earth. And Noah went in, and
his sons and his wife and his sons' wives with him into
the ark because of the waters of the flood. Of clean
beasts and of beasts that are not clean and of fowls and
of everything that creepeth upon the earth. There went
in two and two unto Noah into the ark the male and
the female as God had commanded Noah. And it came
to pass after seven days that the waters of the flood were
upon the earth. In the six hundredth year of Noah's
life in the second month on the seventeenth day of the
month the same day were all the fountains of the
great deep broken up and the windows of heaven were
opened and the rain was up on the earth for forty
days and forty nights. In the self-same day entered
Noah and Shem, and Hani and japheth the sons of
Noah and Noah's wife and the wives of the sons
with them into the ark. They and every beast after
his kind and all the cattle after their kind and
every creeping thing that creepeth upon the earth
and every fowl after his earth after his kind, every
bird of every sort. And they went in unto Noah
into the ark. two and two of all flesh wherein is the
breadth of life. And they that went in, went in male
and female of all flesh as God had commanded him
and the Lord shut him in. And the flood was forty days
upon the earth, and the waters increased and bore up
the ark and it was lifted up above the earth. And the
waters prevailed and were increased greatly upon the
earth and the ark went up on the face of the waters.
And the waters prevailed exceedingly upon the earth
and all the high hills that were under the whole heaven
were covered. Fifteen cubits upward did the waters
prevail and the mountains were covered. And all the
flesh died that moved upon the earth, both of fowl and
of cattle and of beast and of every creeping thing that
creepeth up on the earth, and every man. All in whose
nostrils was the breadth of life, of all that was in the
dry land, died- And every living substance was des-
troyed which was up on the face of the ground both
man and cattle and the creeping things and the fowl
of the heaven, and they were destroyed from the earth.
And Noah only remained alive, and they that were
with him in the ark. And the waters prevailed upon
the earth for hundred and fifty days.
And God remembered Noah and every living thing
and all the cattle that was with him in the ark and
God made a wind to pass over the earth and the
waters became calm. The fountains also of the deep
and the windows of heaven were stopped and the rain
from heaven was restrained. And the waters returned
from off the earth continually and after the end of the
hundred and fifty days, the waters were abated. And the
ark rested in the seventh month on the seventeenth day
of the month upon the mountains of Ararat. And the
waters decreased continually until the tenth month.
In the tenth month on the first day of the month
were the tops of the mountains seen. And it came to
pass at the end of forty days that Noah opened the
window of the ark which he had made. And he sent
forth a raven which went forth to and fro until the waters
u vie dried up from oil the earth. Also he sent forth
a dove from him to see if the waters were abated
from off the face of the ground. But the dove found
no rest for the sole of her foot and she returned
unto him into the ark for the waters were on
the face of the whole earth. Then Noah put forth
his hand and took her and pulled her to the ark. And
he stayed yet other seven days. And again he sent
forth the dove out of the ark. And the dove came
in to him in the evening, and lo, in her mouth
was an olive leaf plucked off. So Noah knew that
the waters were abated from off the earth. And he
stayed yet other seven days and sent forth the dove,
which returned not again unto him anymore. And it
came to pass in the six hundredth and first year in the
first month, the first day of the month the waters were
dried up from off the earth and Noah removed the
covering of the ark and looked and beheld the face of
the ground was dry. And in the second month on the
seven and twentieth day of the month was the earth
dried. And God spake unto Noah saying: ''Go forth of
the ark, thou and thy wife, and thy sons and thy sons'
wives with thee. Bring forth with thee every living thing
that is with thee, of all flesh both of fowl and of cattle and
of every creeping thing that creepeth up on the earth,
that they may breed abundantly in the earth and be
fruitful and multiply up on the earth. And Noah went
forth and his sons and his wife and his sons' wives
with him. Every beast, every creeping thing and every
fowl and whatsoever creep up on the earth after their
kinds went forth out of the ark. And Noah built an
altar unto the Lord and took of every clean beast and
of every clean fowl and offered burnt offerings on the
altar. And the Lord smelt a sweet savour and the Lord
said in his heart : "I will not again curse the ground
anymore for man's sake. For the imagination of man's
heart is evil from his youth. Neither will I again smite
anymore every thing as I have done. While the earth
remaineth seed time and harvest and cold and heat
and summer and winter and day and nignt shall not
cease. (Holy Bible, Genesis, Chapters 6, 7 and 8) .
2 ) Kurmdvatdra. (Incarnation as a tortoise) . Long ago
when Durvasas visited the realm of Gods he presented
Devendra with a garland made of flowers of exquisite
fragrance. Indra tied it on to the tusk of Airavata (the
elephant of Indra) . When the beetles which gathered
on the garland for honey became a nuisance, Aira-
vata destroyed that garland. Durvasas who got angry
at this cursed the gods as a whole that they would get
wrinkles and grey hair. The gods were advised by
Mahavisnu that if they got Ambrosia (Amna — celestial
honey) from the sea of Milk by churning it they could
escape from this. Accordingly the Gods called the
asuras for help, and they approached the sea of Milk.
They made use of the Mountain of Mandara as churn-
drill and the huge snake Vasuki as churning rope, and
the churning commenced. The gods took hold of the
tail of the snake and as the churning was proceeding
the churn-drill, the mountain of Mandara, having no
fixation at the bottom sank down. Then Mahavisnu
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took the form of a turtle, and got under the Mandara
mountain and lifted it up on his back. By the force of
lifting it went higher and higher up. Then Mahavisnu took
theformof an eagle and sat on the top of the mountain
and it came down a little and placed itself in the right
position. (Bhagavata, Skandha 8, Chapter 7; Agni
Purana, Chapter 3; Valmiki Ramayana, Balakanda,
Sarga 45) .
3) Vardhavatara. (Incarnation as a Pig) . Jayaand Vijaya
were the two watchers who stood at the gate of Maha-
visnu. Once the great hermit-sages Sanaka and others
reached Vaikuntha to visit Mahavisnu. Then Jaya and
Vijaya treated the hermits without respect. The hermits
cursed them that they would become Danavas (Asuras
or giants). They also said that when they were slain
thrice by Mahavisnu they would reach heaven. At
that period when hermit Kasyapa was carrying on
his evening prayer and devotional rites, his wife Diti
approached him with lustful desire. Kasyapa told her
that as he was engaged in prayer and meditation it
was not proper on her part to select that particular
moment for her lustful desire. But she persisted and
the sage yielded and out of that union two sons were
born. They are the two asuras Hiranyaksa and Hiranya-
kasipu. Of these Hiranyaksa was the incarnation of
Jaya and Hiranyakasipu that of Vijaya.* With the
birth of these two the whole world began to tremble.
These two asura brothers began to terrorize the world.
They wandered about causing destruction and devasta-
tion wherever they went. Once Hiranyaksa got down
into the ocean and began to beat the waves in the
ocean with his cudgel. The ocean began to sway and
surge. Varuna (the Lord of water) was terrified and
he ran to Mahavisnu and sought protection. Maha-
visnu took the form of a Pig and came to the ocean.
When Hiranyaksa saw Mahavisnu he took the earth in
his hand and ran to Patala (the nether world) . Maha-
visnu followed him and killed him and recovered the
earth. (Bhagavata, Skandha 3, Chapter 18; Bhagavata,
Skandha 2, Chapter 7 and Agni Purana, Chapter 4) .
4) Narasimhdvatara. (Incarnation as lion-man) . With the
death of Hiranyaksa, his brother HiranyakaSipu became
furious more than ever. He wanted to avenge the death
of his brother. His fury was turned towards Mahavisnu.
So he got on the top of the Mountain of Mandara and
did penance before Brahma and Brahma appeared and
granted him boons, one of which was that nobody but
Visnu should be able to kill him. He returned with
gladness and began to roam about torturing devotees
of Visnu everywhere.
A son named Prahlada was born to him. He was a god-
fearing child and from birth an ardent believer in Visnu.
Hiranyakasipu tried his utmost to change his son to a
hater of Visnu. He got a special teacher for the
purpose and Prahlada was taken to the house of the
teacher to live with him until he changed his mind. The
result was that the teacher and all others who advised
him ultimately became believers in Visnu. Anger over-
powered Hiranyakasipu. Prahlada was thrown before
mad elephants. But the tusks of the elephant missed the
aim and were driven into the earth and broken. Veno-
mous snakes were employed and those which bit him had
their fangs broken. Finally the child was put in blazing
fire. But the child felt the fire to be cool and soothing.
From that fire a ghost arose and tried to kill Prahlada.
Instantly the Sudarsana, the wheel-weapon of Visnu
came down and cut off the head of the ghost. Hiranya-
kasipu jumped with anger and called out. "Where
is your Visnu?" His son replied that his Visnu dwelt
in every movable and immovable thing. Hiranyakasipu
kicked at a stone pillar close by and asked him, "Is
your Visnu in this pillar?" Prahlada replied, "My Visnu
is in Pillar and in fibre". Before he had finished, the
Pillar broke open and a monster as horrible as the
Destroyer Siva, in the shape of a lion-man made its
appearance.
"Mimamsamanasya samuthito 'grato
Nrsimharupastadalam bhayanakarh
Prataptacamikaracandalocanarh
Sphuratsatakesarajrmbhitananarh
Karaladamstram Karavalacancala-
Ksurantajihvam bhrukutimukholbanam
Stabdhordhvakarnam girikandaradbhuta-
vyattasyanasamhanubhedabhi sanarh
Divisprsatkayamadlrghaplvara-
Grivoruvaksahsthalamalpamadhyamam
CandrarhSugauraischuritarh tanuruhai-
rvisvagbhujanikaSatarh nakhayudham."
"Before him who was waiting with curiosity to see what
would happen, with eyes blazing as molten gold, mouth
wide open in the middle of long bushy mane, tusks
long and curved and protruding fearfully, tongue sway-
ing like a sword, eyebrows fierce looking, ears standing
erect and still, two nostrils as wide and deep as moun-
tain canyons, jaws prominent and thick and broad and
set with fierceness, colossal body reaching the sky, neck
very thick and fat and short, breast excessively broad
and strong, waist very small and narrow, body thickly
covered with bushy hair exuberantly grown and as
yellow as the light of the moon, a number of claws very
sharp and pointed, the horrid monster Narasirhha
(Lion with human head) suddenly appeared. (Bhaga-
vata, Skandha 7, Chapter 8, Stanzas 20-22).
This was the figure of Narasirhha. Mr. S. Paramesvara
Iyer, Ulloor, has described this figure in his "Bhakti-
dipika" as follows :
"Glaring eyes burning as blazing cinder, tongue as a
dagger just used in piercing to death, neck with folds,
eyebrows looking mad, tusks like young moon, fierce
face with bushy mane grown to it, hair long and sharp
like pointed wire, claws looking like having drunk blood,
body shining as if countless suns had risen together, all
combined as if the fire of anger burning inside had
incarnated, in the shape of a lion up to neck and
human shape beyond the neck." (Bhaktidtpika)
The horrid monster caught hold of Hiranyakasipu the
King of the Asuras, pushed him to the ground and
opened his heart with its fierce claws. Blood sprouted
like a spring. With great ferocity he pulled out the in-
testines of Hiranyaka^ipu and wore them round his
neck as a garland and roared loudly. Prahlada, with
songs of praise and chanting of hymns of adoration
pacified the stormy Narasirhha and bowed low down
before him. The Narasirhha was pleased with the devo-
tion of Prahlada. He blessed the child and then dis-
appeared. (Bhagavata, Skandha 7, Chapter 8).
"•During their next birth they made their appearance as Ravnca and Kumbhakarna and during the third birth they were Sisupala and
Dandavaktra.
AVATARA
82
AVATARA
5) Vdmandvatdra. (Incarnation as a Dwarf). It was to ex-
pel the Emperor Mahabali, that Mahavisnu incarnat-
ed as a dwarf. To Kasyapa, the son of Marici and
the grandson of Brahma, was born of Dili, Hiranya-
kasipu. And from Prahlada the son of Hiranyakasipu
was born Virocana and Bali was the son of Virocana.
Bali got the name Mahabali because of his prowess.
He was the emperor of the Asuras. A fierce battle
began over the Ambrosia got from churning the sea
of Milk, between the Asuras and the gods. In the battle
Indra cut Mahabali down with his Vajrayudha. The
Asuras took the body of Mahabali to Patala (the
nether world) where their teacher Sukra brought him to
life again. Then Mahabali worshipped the Bhargavas
and became more powerful than before and went to
heaven again and renewed the battle. This time he
defeated the Gods altogether and subjugated the realm
of the Gods who were scattered to all sides. The devas
or gods are the sons of KaSyapa born by his wife, Aditi.
She felt very sorry at the defeat of the gods. Seeing that
she was silent and sad Kasyapa asked her the reason.
She replied that she was thinking of ways to enable the
gods to recover their lost power and position. Kasyapa
advised her to please Mahavisnu by observing Dva-
dall vrata ( fast of the twelfth lunar night) . Aditi did
so and Visnu appeared before her and asked her what
she desired. Her request was that Visnu should take
birth in her womb and recover Indra to his lost power
and position. Thus Visnu took birth as the younger
brother of Indra in the shape of Vamana (dwarf.)
At this time Emperor Mahabali was celebrating a sacri-
fice on the bank of the River Narmada after having
subjugated the whole of the world. A large number of
hermits gathered there. Vamana also was among them.
He requested Mahabali to grant him three feet of
ground as alms. The teacher Sukra warned Mahabali
against granting the request. But the emperor granted
the request and asked Vamana to measure the ground.
Vamana immediately enlarged his body and measured
the heaven, the earth and the Patala ( the upper realm
the earth and the lower realm ) in two steps and asked
for place for the third step. The honest Mahabali
showed his head and requested to complete the three
steps. Vamana put his step on the head of Mahabali and
pushed him down to Patala. Thus the gods regained
their lost places. (Bhagavata, Skandha 8, Chapter 19).
A description that by the toe of Vamanas' raised foot
(raised for measuring the third step) the testicle of
Brahma was cut open where from the Ganges originated,
is seen in the Bhagavata, Skandha 5.
When ViSvamitra took Rama and Laksmana to the
forest they entered a holy hermitage and ViSvamitra
told the boys that it was the hermitage where Aditi
long ago had observed dvadaslfast. It was in that same
place that Vamana incarnated and placed his step on
the head of Mahabali.
"The bright Madhava took birth in Aditi as Vamana
and went to Mahabali, requested for three feet of ground
and brought under control the three worlds for the good
of all. By binding Bali by might, he gave to Indra the
three worlds and this hermitage is the place where He
once placed his steps. I am a devotee of that Vamana."
(Valmlki Ramayana, Bala Kanda, Sarga 29) .
. 6) ParaSurdmdvatdra. (Incarnation as Parasurama) . Once
Karttavlryarjuna pleased the hermit-sage Dattatreya
the son of Atri, by doing penance and got the boon of
one thousand hands. One day he went to the forest for
hunting and entered the bank of Narmada. The hermit
Jamadagni had been living there with his wife Renuka
and sons ParaSurama and others. The King being tired
of hunting got into the hermitage. Parasurama was not
there. The hermit called his divine cow Kamadhenu,
which provided the King and his followers with a very
good supper.
When the King departed he asked for the wonderful
cow. The hermit did not consent. The King caught
hold of the cow by force and went to his city. ParaSu-
rama went to Mahismatinagar the capital of Kartta-
vlryarjuna, killed the King and took Kamadhenu back.
From that day onwards the sons of Karttavirya were
waiting for an opportunity to take revenge.
Once Renuka went to the river to bring water. A gan-
dharva (semi god) named Citraratha was bathing in
the river. She happened to look at him fora little while.
When she returned the hermit was very angry and asked
each of his sons to cut off the head of their mother. They
all refused. But ParaSurama immediately obeyed his
father and cut off her head. His father was pleased and
said that he might ask any boon. He requested his father
to bring his mother back to life. Accordingly Renuka
was brought back to life.
Once the sons of Karttavirya got into the hermitage,
at a time when Parasurama was away and cut off the
head of the hermit Jamadagni and took it off. When he
returned his mother told him how his father was killed.
She cried and beat her breast twentyone times. ParaSu-
rama became an incarnation of revenge, and travelled
over the world twentyone times and killed every Ksat-
riyaKing. The blood of all those Kings flowed into one
channel and gathered in a holy Bath called Syamanta-
pancakam. Thus Mahavisnu took his sixth incarna-
tion as Parasurama and fulfilled his duty of destroying
the wicked Ksatriya Kings (For details about Parasu-
rama see under ParaSurama and Karttavlryarjuna).
(Bhagavata, Skandha 9, Chapter 16).
7) Sri Rdmdvatdra. Mahavisnu took the incarnation of
Sri Rama to kill Ravana. (For further information see
the words Sri Rama and Ravana) .
8) Balabhadrardmdvatdra. (The incarnation of Bala-
bhadrarama) (See the word Balabhadrarama).
9) Sri Krsndvatdra. (The incarnation of Sri Krsna) (See
the word Krsna).
10) Kalkyavatdra (The incarnation as Kalki). At the end
of Kaliyuga (the Age of Kali) all the people would
become atheists and sceptics. Rewards will be received
from the depraved. The classes will be mixed. People
would become degenerate having no good qualities. A
religion called 'Vajasaneyam' with its fifteen doctrines
only will be acceptable. People would become irrespon-
sible wearing the garment of duty. Lawless people
would take the form of Kings and will begin to eat
men. In those days Lord Visnu will incarnate as Kalki,
the son ofVisnuyasas and the priest of Yajnavalkya and
learn the arts of wielding weapon and handling missiles
and destroy all lawless ones. The subjects will be
brought back to the four classes and the four agramas
or stages of life and the doctrines and directions of the
long-established religion and peace and order will be
AVlCI
AVINDHVA
restored. Then the Lord will cast away the form of
Kalki and go to heaven. After that, as of old, Krtayuga
(the first age) will begin class distinctions and the four
stages of life and such other establishments will once
more prevail. (Agni Purana, Chapter 16).
3) The Incarnations of Mahdvifnu.
It is mentioned in Sri MahadevI Bhagavata, Skandha 1,
Chapter 3 that Mahavisnu had taken the twentysix
incarnations given below :
1) Sanaka 2) Sananda 3) Sanatana 4) Sanatkumara
5) Varaha (pig) 6) Narada 7) Nara Narayanas 8)
Kapila 9) Dattatreya 10) Yajna 11) Rsabha 12) Prthu
13) Matsya (fish) 14) Mohini 15)'Kurma (turtle)
16) Garuda (eagle) 17) Dhanvantari 18) Narasimha
(Lion-man) 19) Vaniana (dwarf) 20) Parasurama
21) Vyasa 22) Sri Rama 23) Balabhadrarama 24)
Sri Krsna 25) Buddha 26) Kalki. (Information about
Matsya, Kurma, Varaha, Narasirhha, Vamana and
Parasurama, are given under the word Avatara and
for the rest see the same words) .
In the first Skandha of "Bhagavata Kilippattu" the
incarnations are exhaustively dealt with as follows :
''And after that to make it possible for the Lord with
four faces to rule his subjects justly and well. He took
various incarnations with his portions, the first four of
which are four persons, Sanaka, Sananda, Sanatana and
Sanatkumara, in the order given, four or five-year old
children, well-versed in the fourVedas, the four always
inseparable wandered everywhere come to the world
to show the merits of Brahmacarya (the vow of celi-
bacy) . To kill Hiranyaksa and to lift up the earth He
took the form of Sukara ( Pig) . To show the world the
tattva (essence) of Sat (good) and tama (darkness)
He took the form of hermit Narada. To show the merits
of penance He became Nara and Narayana. To impart
to the world the meaning of Sarhkhya Yoga (Indian
Philosophy dealing with evolution and union with the
Supreme Spirit) He came as Kapila the learned. To
teach the world the laws of chastisement He was
born as Datta of the wife of Atri. Then He came as
Yajna to become Indra. The next incarnation He took
was Rsabha, the noble King. To shorten and flatten
the earth He came as Prthu. To recover the Vedas he
took the form of Matsya ( fish) . To remove wrinkles and
grey hair the gods had churned the sea of Milk and
then to lift the mount Mandara He went under it and
as a bird He got up on it. To give the world Ayurveda
( the scripture of medicine ) He came as Dhanvantari.
To entice Asuras and to recover Ambrosia from them
He took the form of Mohini. To save the devoted
Prahlada and to slay his father He came in the form of
Narasirhha. Then as Vamana the younger brother of
Indra to d.-ceive Mahabali and to recover the lost worlds
for the gods he came. To destroy the Kings who were
haters of Brahmins He came as the son of Jama-
dagni. Then he took the incarnation of Veda Vyasa.
And to slay the giant Ravana He became Sri Rama.
Next we see Him as Balabhadrarama. Then He came
as Devaklsuta [son of DevakI (Kfsna)]. Next He came
in the Kaliyuga as Sri Buddha and at the end of Kali-
yuga He will come as Kalki. And there are many in-
carnations still to speak of."
AVlCI. One of the twentyeight hells. The following
are the twentyeight hells :
(1) Raurava (2) Sukara (3) Rodha (4) Tala (5) Visa-
sana (6) Mahajvala (7) Taptakumbha (8) Lavana
(9) Vilohita (10) Rudhirambhas (11) Vaitarani
(12) Krmlsa (13) Krtnibhojana (14) Asipatravana
(15) Krsna (16) Lalabhaksa (17) Daruna (18) Puya-
vaha (19) Papa (20) Vahnijvala (21) Adhass"iras
(22) Sandamsa (23) Kalasutra (24) Tamas (25) Avici
(26) Svabhojana (27) Apratistha (28) Apraci. (Visnu
Purana, ArriSa 2, Chapter 6).
The hell called Avici is described thus : "This is the
hell meant for those who stand false witness, who take
false oath and false name. The soldiers of Yama will
push these false people into the hell of Avici, from the
top of a mount which is a hundred yojanas (league) high.
The place of Avici, like the waves of the ocean, is swell-
ing and falling and swaying and surging always. When
sinners fall there their bodies will be crumbled to pieces.
Their life will enter into new bodies and then the punish-
ment will be repeated again and again." (Devi Bhaga-
vata, Skandha 8).
AVIJNATAGATI. Two sons were born to Anila, a vasu
by his wife Siva. They were called Avijnatagati and
Manojava. (M.B., Adi Parva, Chapter 66, Stanza 25 ) .
AVIKAMPANA. This ancient King got from the her-
mit Jyestha Satvatadharma (righteousness). (M.B.,
Santi Parva, Chapter 384, Stanza 47).
AVIKSIT I. A famous King. The son of Karandhama
and father of Marutta. He was honoured even by
Brhaspati, having performed a hundred horse sacrifices.
Mention is made in the Markandeya Purana that Aviksit
had seven wives : Vara, Gaurl, Subhadra, Lilavatl,
Vibha, MangavatI, and Kumudvatl. Besides them Vai-
s'a.linl the princess of ViSala also was his wife. He had
taken this Vaisalini from her Svayamvara dais (the
bride herself selecting a husband from those who are
present), defeating the Kings who were present
there. Those defeated Kings, later, joined together and
defeated Aviksit and took him a prisoner. Finally Kara-
ndhama rescued him. His greatness is described as
follows :
"The righteous man Aviksit is equal to India in pro-
wess. This austere and righteous man has become a
great sacrificer. In brightness he is equal to the
Sun, as forgiving as the earth, in intelligence equal
to Brhaspati and as firm as the Himalayas. By his
thought, word, and deed and self control and noble
actions he kept his subjects in peace and prosperity."
(Bhasa Bharata, Asvamedha Parva, Chapter 4, Stanzas
19-21').
AVIKSIT II. Five sons were born to King Kuru by his
wife Vahinl. Aviksit was one of thtm. [See the word
Vamsavall (Genealogy)].
AVIMUKTA (M) . The middle part of the city of Kasl.
There is a holy temple here. It is said that those who
commit suicide in this temple would attain heaven.
(Vana Parva, Chapter 64, Stanzas 78 and 79). For
more information see the word Divodasa.
AVINDHYA. A giant in whom Ravana had confidence.
But he held the opinion that Slta should be returned
to Rama.
"The aged giant and noble leader Avindhya, who had
earned the confidence of Ravana, brave, learned and of
good qualities, pleaded with Ravana and said that
Rama would exterminate the entire race of the giants,
AVIRATHA
84
AYODHADHAUMYA
but the wicked Ravana would not pay heed to his
words."
(Sri ValmTki Ramayana, Sundara Kanda, Sarga 37,
Stanzas 12 and 13). This aged giant had sent Trijata
to the Asoka park to console Sita. Hear what she says:
"The famous giant leader, the noble aged well-wisher
of Rama, Avindhya, had told me about you."
" (M.B., Aranya Parva, Stanza 56). There is a situa-
tion in Vana Parva when this noble giant prevented
Ravana from his attempt to kill Sita.
"When he saw the decision of Ravana to kill Sita,
Avandhya pacified Ravana" and said, "you, a great King
of a great kingdom should not deteriorate to the level
of killing a woman. A woman who is in prison and at
your disposal is as good as dead. But in my opinion, even
if you cut her body into pieces she would not die and
if she must die you will have to kill her husband."
(M.B., Aranya Parva, Chapter 289, Stanzas 28 to 30) .
From this statement the wonderful intelligence of
Avindhya could be understood. It is seen in stanzas 6
and 7 of Chapter 291 of M.B., Vana Parva that it was
Avindhya who had taken Sita before Sri Rama when
he had captured Lanka.
AVIRATHA. A hermit of the family of Kardama.
Genealogy. Brahma-Kardama-Kapila -Grtsapati - Brah-
mana-Dhanvantari-Ketuman-Aviratha.
AVIVAHITA. (Spinster). In the Mahabharata a
statement regarding spinsters and widows is seen.
"Place meat on the ground and many birds will come
to it. So also men will gather round the woman who
is having no husband." (M.B., Adi Parva, Chapter 158,
Stanza 12).
AVYAYA. A serpent of the Dhrtarastra family. This
serpent fell in the sacrificial fire meant for serpents,
prepared by Janamejaya. (M.B., Adi Parva, Chapter
57, Stanza 16).
AYASSA&KU. A great Asura. He was born as a Prince
of the Kekaya kingdom. (M.B., Adi Parva, Chapter 67,
Verse 10).
AYASSlRAS. A son of Kasyapa by his wife, Danu.
(M.B., Adi Parva, Chapter 65, Verse 23) . He was born
a prince of Kekaya. (M.B., Adi Parva, Chapter 67,
Verse 10).
AYATAYAMA(S). See Guruparampara.
AY ATI. Son of King Nahusa and brother of Yayati.
(M.B., Adi Parva, Chapter 75, Verse 30) .
AYAVAHA(M). A place in ancient India. (M.B.,
Bhisma Parva, Chapter 9, Verse 5) .
AYOBAHU (AYOBHUJA). A son of Dhrtarastra. (M.B.:
Adi Parva, Chapter 67, Verse 98) . Bhlmasena killed
him at Kuruksetra. (MB., Drona Parva, Chapter 157,
Verse 19).
AYODHADHAUMYA (Ayodhadhaumya). Apoda-
dhaumya, Apodadhaumya, Dhaumya. A great Muni
(sage). He had three disciples, Aruni, Upamanyu and
Veda.
1) Disciple Aruni. He belonged to Pancala, and once his
guru deputed him to construct embankments in the
field. But, his attempts to construct embankments
did not succeed. Finally he lay himself in the field
where the embankment was required, and then the
flow of water stopped. The guru enquired about Aruni,
who was thus lying in the field. Then only he knew
the reason for Aruni's absence. The guru went to the
field and called Aruni. Then the embankment burst
open and Aruni came out, and because of that Aruni
got the name Uddalaka. (M.B., Chapter 3, Verses
21-33).
2) Disciple Upamanyu. Once Dhaumya (the guru) asked
his second disciple Upamanyu to tend the cows. He
used to take care of the animals grazing in the woods
during daytime and return home at dusk and prostrate
before the guru. Looking at the plump and healthy
body of Upamanyu the guru asked him how he was
feeding himself. His reply was that he was begging
alms and feeding himself with what he got thus. Then
the guru asked him to hand over to him (guru) all
alms got in future. After that he used to give everything
he got byway of alms to the guru. And, he continued
returning to the Gurukula at dusk and prostrating be-
fore the guru. Finding Upamanyu even then as plump
and healthy as he was formerly, the guru said : My
son Upamanyu, you hand over to me all the alms you
get, and yet your body looks as trim as of old. How
happens it so ?" Upamanyu replied : "After giving the
alms I get first to you, my guru, I do again beg for
alms and feed myself". To this the guru reacted thus:
My boy, what you do is not the proper thing. By the
second course of alms-taking you stand in the way of
other people getting their food. It is gross injustice to
do so."
Upamanyu, from that day onwards strictly followed
his guru's instruction, and continued returning at dusk
to the guru and doing obeisance to him.
Even then finding Upamanyu to be quite plump and
healthy the guru told him : "Well, now you hand over
to me all the alms you get, and you do not take alms
a second time the same day. Yet you are quite fit and
fat. How is it so ?"
To this Upamanyu's reply was that he was feeding him-
self on the milk of the cows he tended. The guru told
him that this too was not just and proper on his part.
The guru had not permitted him to drink milk thus.
Upamanyu agreed to obey his orders. And, as usual he
continued tending the cows and returning at dusk. Even
then he maintained the same plump and healthy phy-
sique. And the Guru told him as follows : "You do not
eat the food you get at the first alms- taking, you do not
go in for alms a second time the same day, nor do you
drink milk. Yet, how is it that you maintain the same
fat and healthy physique as in former days ?"
Upamanyu's reply was that he was feeding now-a-days
on the foam of milk bristling at the mouth of the
calves when they had fed on their mother's milk. And,
the guru said : "if that is so the calves will be, out of
kindness and sympathy for you, releasing much foam
of milk out of their mouths. That will affect them. So,
do not repeat the process. Since the guru forbade him
to have food in any manner as detailed above, Upa-
manyu, while tending the herd of cows in the forest, ate
the bitter and poisonous leaves of a tree one day to
satisfy his burning hunger. The leaf was bitter in taste
and injurious in its properties. Therefore, this new way
of satisfying hunger affected the health of the eyes of
Upamanyu and he became blind. Moving about in this
condition he fell into a neglected well in the woods.
When, even after the sun had set, Upamanyu did not,
as usual, return, the guru enquired about him from
other disciples. Naturally, they told the guru that
Upamanyu was out in the forest with the cows. As the
AYODHYA
85
ACAMANA
guru felt that Upamanyu was staying away late in the
forest since he had been prevented from doing every-
thing he (guru) went to the forest accompanied by
other disciples and called out for Upamanyu, and
Upamanyu responded from deep down the well. He
also told the guru how he happened to fall into the well.
After telling him that if only he would pray to the
Asvinldevas they will cure his blindness the guru return-
ed to the Asrama with other disciples. Upamanyu,
accordingly offered praises and prayed to the Asvinl-
devas, who were so pleased with him that they appeared
before him and gave him a bread. Upamanyu refused
to eat the bread without giving it to the guru. Then
the Asvinldevas told him thus: "In the past when we
gave your guru a bread like this he ate the same with-
out giving it to his guru. You may just imitate him
and eat the bread yourself". Even then Upamanyu did
not eat the bread. The Asvinldevas were so much
pleased at this that they blessed Upamanyu thus : "The
teeth of your guru will turn into hard iron and yours
into pure gold. Your blindness will be cured and all
happiness and prosperity will be yours."
The blessings of the Asvinldevas took full effect, and
Upamanyu hurried to his guru and prostrated at his
feet. Dhaumya and the other disciples of his congratu-
lated Upamanyu. (M.B., Adi Parva, Chapter 3, Verses
34-77).
3) Disciple, Veda. Ayodhadhaumya one day said to
Veda, his third disciple: "You stay with me for some-
time serving me. That will bring you all prosperity in
life." Veda agreed, and stayed for a long time in the
AsVama in the service of the guru. Without even the
slightest murmur he put up with every discomfort and
hardship, be it acute hunger and thirst or extreme
cold or heat, and gladly performed all the work and
duties the master imposed on him. The guru was ab-
solutely pleased and his blessings resulted in all pros-
perity and omnipotence for the disciple. (M.B., Adi
Parva, Chapter 3, Verses 78-80) .
AYODHYA. A city in North India which enjoyed great
importance and reputation for many years as the capi-
tal of the Kings of the solar dynasty. ( See Iksvaku
dynasty). All the Kings of this dynasty ruled the coun-
try from this city as their capital. Vasistha, the great
preceptor of the Iksvaku Rajas, came to Ayodhya dur-
ing the period of the reign of Kalmasapada, who was
the thirtyfifth ruler in succession to Iksvaku. A quarrel
broke out between Kalmasapada and Vasistha during
a hunting expedition, and Vasistha cursed the King
and as the result the latter became a Raksasa. After
regaining his former form as King, he apologised to
Vasistha and they became friends again. At the requ-
est of the King in the interests of his dynasty Vasistha
came to Ayodhya, and the people were greatly elated.
A son was born to Vasistha by Kalmasapada's wife and
that son was Asmaka. After that Vasistha used to go to
Ayodhya frequently and was installed as family precep-
tor of the Iksvakus. Till the time of Sri Rama the city
of Ayodhya maintained its pomp and glory, and after
that gradually its decay and fall set in. Laudatory refe-
rences to the city are found in most of the Puranas
like the Mahabharata, Brahmanda Purana etc. (See
Kosala).
AYOMUKHl. A Raksasa woman. She met Sri Rama
and Laksmana on their way to Matamgasrama in
search of Slta, and requested Laksmana to marry her.
Laksmana, as in the case of Surpanakha cut off her
nose and breasts and drove her away. (Valmlki Rama-
yana, Aranya Kanda, Chapter 69).
AYUTANAYI. A king of the 1'uru Vamsa; he was the
son of Maharaja Bhauma. Suyajna, Kama and Akro-
dha were the names respectively of his mother, wife
and son. He came to be known as Ayutanfiyi because
of his having performed 10,000 Purusamcdhas. (M.B.,
Adi Parva, Chapter 95, Verses 19-20)
AYUTAYU. A king who ruled his state for 1000 years.
The Puranas like Bhagavata, the Matsya and the Vayu
refer to him as the son of Srutasravas.
AYUTAYUS. Father of King Rtuparna. (Bhagavata,
Navama Skandha) . For genealogy see Iksvaku dynasty.
A. (sfj) This word means Brahma and also anadara-
vakya (a word showing disrespect). In the indeclinable
form it means limit, anger and pain.
ABHIRAS.
A few details: 1) A low-caste people. People living in
the estuary of the rivers of Sindhu and Sarasvati were
generally called Abhiras. In the Sabha Parva of Maha-
bharata we find Nakula defeating these people during
his victory march after the great Mahabharata battle.
2) Once Abhiras went to Dharmaputra with many
gifts. (Slokas 11-13. Chapter 51, Sabha Parva, M.B.).
3) Once it was prophesied by Markandeya Rsi, that
low-caste people like Abhiras and Sakas would become
rulers of states in different parts of Bharata during
Kaliyuga. (Slokas 35-36, Chapter 188, Vana Parva,
M.B.).
4) In the Garudavyiiha (Battle array named after
Garuda) which Drona created during the Kuruksetra
battle he included Abhiras also. (Sloka 6, Chapter 20,
Drona Parva, M.B.).
5) Because of the hatred of Siidras and Abhiras a sac-
red lake named Vinasana disappeared from the river,
Sarasvati. (Slokas 1 and 2, Chapter 37, Salya Parva,
M.B.).
6) Abhiras were Ksatriyas formerly. Afraid of Parasu-
rama they fled and lived in mountain-caves not conti-
nuing their hereditary work and thus became Sudras.
(Sloka 16, Chapter 29, Asvamedhika Parva, M.B.) .
7) When Dvaraka was destroyed by floods and all the
Yadavas were killed Arjuna went north taking along with
him the wives of Sri Krsna. At that time Abhiras were
among those who attacked and carried away the
women. (Slokas 47-63, Chapter 7, Mausalya Parva,
M.B.).
ACAMANA. First drink water three times accompanied
by incantations and then with water wipe your face
twice and your eyes, ears, nose, shoulders, breast and
head once. This act is called Acamana.
"Triracamedapah purvarii
Dvih pramrjyattato mukharh
Khani caiva spi'sedadbhir
Atmanam sira eva ca"
(Manusmrti, Sloka 60, Chapter 2).
Devi Bhagavata in its eleventh Skandha says about
Acamana like this : "Drinking water by your right hand
is called acamana. Curve your palm into the shape of
a spoon, hold water in it and drink. There must be
enough water in the palm to cover a green-gram seed,
not less nor more. If it falls short or exceeds the mea-
sure it is considered to be like drinking alcohol. While
ACARAMARYADAS
86
AGNIVESYA (AGNIVESA)
shaping your palm neither your little finger nor your
thumb should touch the other fingers. At the time of
acamana you should support your right hand by your
lelt hand. Otherwise the water will turn impure."
ACARAMARYADAS. Sec under Pujavidhi.
ADAMBARA. One of the five Parsadas whom Brahma
gave to Skandadeva. Brahma gave Kunda, Kusuma,
Kumuda, Damba and Adambara.
ADI. A mighty son of the demon, Andhakiisura. He did
penance to please Brahma and obtained from him a
boon to seek vengeance on Siva who had murdered his
father. The boon was that Adi would die only when he
left his present form and took another form. After
obtaining the boon Adi went to Kailasa and outwitting
the sentries entered the abode of Siva in the shape of a
serpent. After that he disguised himself as ParvatI and
went near Siva. But Siva knew the trick and killed him.
( Srsti Khanda of Padma Purana) .
AplBAKA. A combat without serving any useful pur-
pose and conducted out of sheer spite between two
people to the surprise of others. The fight between
Vasisfha and Visvamitra was of this kind. (Skandha 6
of Devi Bhagavata).
ADIGADADHARA. It was with the bones of an asura
(demon) named Gada that Mahavisnu made the first
gada (mace) . By that mace Visnu killed Heti and other
asuras of that lot and got the name Adigadadhara (He
who first handled the mace). (See under Gada).
ADIKtJRMA. The mountain of Mandara which was
used as a churn-stick to churn the great milky ocean,
Kslrabdhi went down the ocean. Then Mahavisnu
took the shape of a tortoise to lift it up and this first
tortoise was called Adikurma. (Sloka 12, Chapter 18,
Adi Parva, M.B.) .
ADIPARVA. One of the parvans of the epic Mahabharata.
It is the first parva. (See under Bharata).
ADIPARVATA. The place of abode of Siva in the
Himalayas. (Sloka 22, Chapter 327, Santi Parva, M.B.).
ADIRAJA. The son of Kuru who was a king of the
Puru dynasty. (See under Puru).
ADlSlSlRA. One of the disciples of Sakalya. Vyasa ,
made the Vedas and taught his son Sakalya a portion
of it. Sakalya divided his portion into five different
and equal divisions and taught each of his five disciples,
Vatsyayana, Maudgalya, Sali, AdisiSira and Gokhali a
division. (Skandha 12, Bhagavata).
ADISTI. The disciple who was ordained by his precep-
tor to observe celibacy for a stipulated number of years.
ADITYA. The twelve sons born to the sage Kasyapa of
his wife Aditi are known as the twelve Adityas. They
are the following : Dhata, Mitra, Aryama, Rudra,
Varuna, Surya, Bhaga, Vivasvan, Pusa, Savita, Tvasta
and Visnu. Besides these Aditi had twentyone children
including Indra. All of them are called Adityas mean-
ing children of Aditi. From the thirtythree sons of Aditi
were born the thirtythree crores of devatas. Of these
the eldest is Indra and the youngest, Vamana. (Sloka
36, Chapter 66, Adi Parva, M.B.). (There is corrobora-
tion for this in Sloka 14, Sarga 14, Aranya Kanda,
Valmlki Ramayana) .
Sirdar K.M. Panikar in his preface to the book "Rgveda-
samhita" writes thus about Adityas : ''Generally we
think of Surya (the Sun) when we hear the word
Aditya. But there are many different Adityas in Rg-
veda, chief of them is Varuna. Though Savita, Pusa
and Mitra are all synonyms of Surya in Rgveda they
are all separate dcvas. There is no end to the varieties
of Adityas and their prominence in the Vedas. Sum-
marising we can say thus. The familiar devas like
Indra, Agni, Varuna and Surya are not found in the
same form or power as we are taught to believe. Those
whom we have lowered down to the posts of the eight
sentries of the universe are very prominent devatas in
the Vedas. Many Adityas have merged in Surya and
winds in the god of Vuyu. Rudra has merged in Siva.
Who will believe that the all-powerful Deva of the Rg-
veda and the vainglorious Indra who lives in fear of
men doing penance are one and the same person ?"
ADITYAHRDAYA. A mantra (incantation) of great
power to destroy all enemies. During the combat with
Ravana at one time Rama fell exhausted in the battle-
field. Seeing this the sage Agastya rushed to him and
taught him this mantra. (Sarga 107, Yuddha Kanda,
Valmlki Ramayana).
ADITYAKETU. One of the sons of Dhrtarastra. Bhlma
sena killed him in the great battle of Kuruksetra.
(Sloka 102, Chapter 67, Adi Parva and Sloka 28, Chap-
ter 88, Bhlsma Parva, M.B.).
ADITYASENA. A very brave King. Stories about this
King are found in Kathasaritsagara. (Taraiiga 4, Katha-
pithalambaka) .
ADITYATlRTHA. An ancient holy place on the banks
of the river, Sarasvati. (Sloka 17, Chapter 99, Salya
Parva, M.B.) .
ADITYAVAR&A. A king who always ordered without
thinking and repented later. The book Kathasaritsagara
tells the story of this King in the fifth taraiiga of its
part, Kathapithalambaka.
ADYAKATHA. A sage of old. He attended the sacrifice
conducted by the King Uparicara. (Sloka 9, Chapter
336, Santi Parva, M,B.).
AGNEYAPURANA. See under Agnipurana,
AGNEYASTRA. A powerful weapon or missile- One
night Arjuna fought against agandharva, Arigaraparna,
on the banks of the river Ganges. Arjuna then described
to him how he came into possession of this missile. This
powerful missile was given first to Bharadvaja by Briias-
pati and Bharadvaja gave it to Agnivesya who in turn
gave it to Drona and the latter gave it to Arjuna, his
most favourite disciple. (Slokas 29-30, Chapter 170, Adi
Parva, M.B.) .
AGNEYl. Wife of Kuru, son of Manu. Sambhu wife of
Dhruva gave birth to two sons, Sisti and Bhavya.
Succhaya wife of Sisti gave birth to five sinless sons
Ripu, Ripumjaya, Vipra, Vi'kala and Vrkatejas. Cak-
susawas born of Brhati, wife of Ripu. Manu was born
to Caksusa of his wife Puskarim, daughter of the great
Viranaprajapati. Puskarim hailed from the dynasty of
Marutta. To Manu were born of Nadvala ten sons,
Kuru, Puru, Satadyumna, Tapasvi, Satyavan, Suci,
Agnistoma, Atiratra, Sudyumna, and Abhimanyu. Of
these, Kuru got of his wife Agneyl six sons: Aiiga,
Sumanas, Khyati, Kratu, Angiras and Sibi. Vena was
born to Anga of his wife Sunltha. (Chapter 13, AmSam
1, Visnu Puiana).
AGNlDHRA. See Agnidadhra.
AGNIVESYA (AGNI VESA) . An ancient sage who received
an armour and the sacred mantras associated with it
from Brhaspati. He was the Acarya of Dhanurveda and
AGRAYANA
87
ANA II
the revered preceptor of Drona. (Slokas 67 and 68,
Chapter 94, Drona Parva, M.B.) .
AGRAYAI^A. The fourth son of the Agni, Bhanu.
(Sloka 13, Chapter 221, Vana Parva, M.B.).
AGREYA. A country conquered by Kama. (Slokas 19-
21, Chapter 254, Vana Parva, M.B.).
AHAVANlYA. An agni. (M.B., Adi Parva, Chapter
74, Verse 67).
AHUKA. A king of Yadu Vamsa. He was the father of
Ugrasena, the father of Kariisa. (Some Puranas say
that Ahuka and Ugrasena were the names of the same
person). For genealogy, see "YADU VAMSA". InM.B.,
Sabha Parva, Chapter 14, Verse 33, we find that
Akrura had married Sutanu, the daughter of Ahuka.
Ahuka had a hundred sons. (M.B., Sabha Parva, Chapter
14, Verse 56). There were constant quarrels between
Ahuka and Akrura. (M.B., Santi Parva, Chapter 81,
Verses 8-11).
AHUTI. A Ksatriya King. Sri Krsna defeated this King
in the city called Jaruthi. (M.B., Vana Parva, Chapter
12, Verse 30).
AjAGARA. An ascetic. Sand Parva of Mahabharata in
its 1 79th Chapter states that Prahlada conversed with
this sage.
AJAGARA PARVA. A sub-division of the Vana Parva
of Mahabharata. (See under M.B.) .
AJAGARAVRATA. The vrata practised by the sage,
Ajagara. (A vrata is a predetermined course of action
which is followed with continued persistence). In his
own words it is the following : "If I get a grand feast
I will accept it but I will go without food for days
together if I do not get any food at all. People used to
feed me well sometimes, sometimes a little and some-
times not at all. I will eat vegetables and cakes some-
times. I will eat meat and any kind of food. I will lie on
soft bed or on bare earth sometimes and in big houses
if I get the chance. I will wear costly clothes if I get
them or I will wear dried leaves and animal skins. If
I get food from yagasalas I will never refuse it, but I
will never go seeking for it." (Slokas 19-25, Chapter
1 79, Santi Parva, M.B.) .
AJAGAVA. The bow of Mandhata and Prthu and the
Gandlva of Arjuna bear the name Ajagava. (Slokas 33
and 34, Chapter 126, Vana Parva; Sloka 94, Chapter
145, Drona Parva, M.B. and Chapter 13, ArhSam 1 of
Visnu Purana) .
AjAMlDHA. A king born of the family of Ajamidha.
AjANEYA. A species of good horses. (Sloka 10, Chap-
ter 270, Vana Parva, M.B.).
AjYAPA (S) . A community of Pitrs belonging to the
dynasty of Pulaha. They are called so because they
drink during yagas the ghee made out of goats milk
(Ajyam) ( Ma tsya Purana). They live in the land of
Kardama Prajapati. Their daughter Viraja is the wife
of Nahusa. (Srsti Khanda, Padma Purana).
AKARSA. People living in the land named Akarsa are
called Akarsas. (Sloka 11, Chapter 34, Sabha Parva,
M.B.).
AKASAJANANl. Holes made on the walls of a Fort.
Bullets are sent out from the fort through these holes.
AKATHA. Son of Maiikana. He was a great devotee
of Siva and once when his house was burnt completely
the idol of Siva inside his house was partially destroyed.
Worried much over this loss Akatha was about to give
a portion of his body also to the flames when Siva
appeared before him and blessed him. (Patala Khanda,
Padma Purana) .
AKROSA. A king of ancient Bharata. He was king over
the land ofMahottha. Nakula conquered him during
his victory march. (Slokas 5 and 6, Chapter 32, Sabha
Parva, M.B.).
AKRTI. A king of ancient Bharata. This king ruled
over the land of Saurastra. (Sloka 61, Chapter 31,
Sabha Parva, M.B.) .
AKRTIPUTRA. Ruciparva, son of Akrti. He fought on
the side of the Pandavas and was killed by Bhagadatta.
(Slokas 40 to 47, Chapter 27, Drona Parva, M.B.).
AKUTI. Wife of Ruciprajapati. Brahma's son Svayam-
bhuva Manu got of his wife Satarupa two sons Priya-
vrata and Uttanapada and two daughters Prasuti and
Akuti. Prasuti was married to Daksaprajapati and
Akuti to Ruciprajapati. Akuti delivered twins named
Yajna, a son, and Daksina, a daughter. (Chapter 7,
Varhsam 1, Visnu Purana).
ALAJALA. See under "YAMAJIHVA".
ALAMBA. An ancient sage. He nourished in Yudhis-
thira's court. (M.B., Sabha Parva, Chapter 5, Verse 5 j.
ALAMBAYANA. A comrade of Indra. (M.B., Anu-
Sasana Parva, Chapter 13, Verse 15) .
ALVAR. See the word NAMMALVAR.
AMA. See under AVATARA.
AMARATHA. A place in ancient Bharata. (Sloka 54,
_ Chapter 9, Bhisma Parva, M.B.).
ANA I. (A Malayalam word meaning elephant). Bhaga-
vata relates the story of how Indradyumna became
an elephant by the curse of Agastya. (See under Indra-
dyumna) .
ANA II. (Elephant) . Valmlki Ramayana narrates the
origin of elephants thus; "Kasyapa was born to Marlci,
son of Brahma. KaSyapa married the daughters, Aditi,
Dili, Danu, Kalika, Tamra, Krodhavasa, Manu and
Anala, of Daksaprajapati. Of these Krodhavas"a gave
birth to ten girls, MrgI, Mrgamada, Harl, Bhadramata,
Matarigl, Sardull, Sveta, Surabhi, Surasa, and Kadru.
Elephants were born as the sons of Matarigl. (Sarga 14,
Aranya Kanda, Valmlki Ramayana.) .
There is a story in the Mahabharata to explain why the
tongue of the elephant is curved inside. "Bhrgu Maharsi
cursed Agni and greatly dejected over this he dis-
appeared from public and hid somewhere. The Devas
started searching for him and it was an elephant that
showed the devas the hiding place of Agni. Agni then
cursed the elephants and said that thereafter all the
elephants would have their tongues curved inside. (Sloka
36, Chapter 85, AnuSasana Parva, M.B.).
The signs of good elephants and the treatment to be
accorded to sick ones are detailed in Agni Purana.
"Elephants with long trunks and heavy breathing be-
long to the top class and they will possess great endu-
rance power. Those who have nails eighteen or twenty
in number and who became turbulent during winter
belong to a superior class. Those ones whose right
tusks are a bit raised, whose cry is stentorian as that of
thunder whose ears are very big and whose skins are
spotted are the best of the species. Other varieties espe-
cially the dwarfish type and she-elephants in the early
stage of pregnancy are not good and not fit to be tamed.
Elephants who have Varna, Sattva, Bala, Rupa, Kanti,
Sariraguna and Vega will conquer enemies in a battle;
there is no doubt about it. Elephants are an ornament
ANA ii
88
ANA ii
for any battle-array. The victory earned by a King with
his elephants is more respected.
For all diseases of an elephant Anuvasana or Sncha-
vasti is recommended. A bath after anointing it with
oil or ghee is good. For bkin diseases the ghee may be
combined with Manjal ( Turmeric) , Maramanjal or
gomutra (cow urine). If it suffers from enlargement
of the belly, giving it a bath with sesame oil is good.
It can be given Pancalavanas and Varunlmadya to
drink. If there is fainting it must be given rice mixed
with Vlalari, Triphala, Cukku, Mulaku and Tippali
and water mixed with honey to drink. If there is head-
ache anointing the head with sesame oil and inhala-
tion of the same is good.
For diseases of the foot, treatment with Snehaputas is
prescribed. To get motion of the bowels Kalkan^a
Kasaya (infusion of sugar candy) is good. To those who
have shivers should be given the flesh of peacock,
Tittiri bird and Lava bird mixed with Tippali and pep-
per. For dysentery the tender fruit of Kuvala, skin of
Paccotti, flower of Tatiri should be dried and powder-
ed and be given mixed with sugar along with rice. For
Karagraha (pain inside the trunk) Nasy am of ghee with
Intappd mixed in it should be done. It must be given
"Muttahga Kanci with tippali, Cukku and Jiraka in
it. For Utkarnaka (pain in the ear) flesh of pigs should
be given. For Galagraha (pain in the neck) a liniment
made of Dasamula, Mutirappuli and Kakkappancci in
oil should be rubbed at the site of pain and the elephant
kept under chains. If there is difficulty in passing urine
light liquor containing powdered Astalavanas should
be given. For all skin diseases use Vep oil as an oint-
ment and give the infusion of Atalotaka to drink. For
worms (inside the stomach) give cow's urine with pow-
dered Vlalari in it. If the elephant is getting reduced
and weak it should be given milk or meat soup with Cuk-
ku, Tippali and grapes well mixed in it. If there is lack
of appetite it is to be given Mulgaudana (rice boiled
along with Cerupayar)to which is added Cukku, Mulaku
and Tippali. If it is Gulma it should be given sesame
oil boiled with the following: Trikotpakkonna, Cukku,
Mulaku Tippali, Kotuvelikkilarigu, Nagadantiveru,
Erikkinveru, Natkkotpakkonna, Milk and Attittippali.
Navara rice with sort of cerupayar can also be given.
For swellings on the face, a paste made of tender
Kuvala fruits can be rubbed at the site of the swelling.
For all sorts of pains in the stomach rice well mixed
with the powder made by grinding together Vlalari,
Kutakappalayari, Asafoetida, Carala, Manjal, Mara-
manjal may be given.
The best food for elephants is the rice of Navara, Vrlhi
and cennellu. Yava and wheat arc next to the above.
Any other food is inferior to these. Yava and sugarcane
will give strength to elephants. Dry yava rice is not
good. Milk and meat cooked with carminative ingre-
dients are good for elephants who have gone lean.
If the elephants receive great injuries in a battle the
meat of birds like crow, fowl, cuckoo and Hari mixed
with honey is good. Fumigation by the burning of
chilli, fish, Vlalari, caustic soda, Puttal, Piram and
maramanjal mixed together is effective. Dropping
honey medicated with tippali tandula, sesame oil, and
fruit honey in the eyes is not only good for the eyes but
is also inducive of digestion. Make an ointment with
the faces of the birds cataka and Paravata mixed with
the burnt skin of Natpamara dissolved in light spirit.
If this ointment is applied, the elephant would defeat
all enemies in a battle. Powder Nilotpala, Muttaiiga
and Takara and make an ointment using rice gruel.
Applying this ointment in the eye is excellent.
If the nails grow they should be cut at least once a
month. Once in a month an oil bath is good for the
elephants. Elephant sheds should be spread with cow-
dung discs and dust. Doing Seka with ghee during
autumn and summer is advisable. (Chapter 287, Agni
Purana).
1. Vlalari— The grain of Vial— Vidanga (Babreng)
2. Triphala — -A combination of the three fruits :
a) amalaki (Emblic Myrobalam) b) Vibhitaki (Beleric Myrobalam) and c) Haritaki (Myrobalam)
3. Gukku — Sunthi (dry ginger)
4. Mulaku — Raktamarica (chilli)
5. Tippali — Pippali (long pepper)
6. Kuvala — Vilva (Bengal Kins)
7. Paccotti — Lodhra (symplocos Racemosa)
8. Tatiri— Dhataki (Grislea Tomentosa)
9. Nasyam — A method of introducing medicine through the nose
10. Intappu — SallakI Puspa (Flower of Boswellia Thurifera)
11. Muttanga— Musta (Cyperus Rotendus) Kanci means rice boiled with water and Muttanga Kanci means rice and muttaiiga boiled
together.
12. Jiraka— Jiraka (cumin seeds)
13. Dasamula — A combination often herbs.
14. Mutirappuh
15. Kakkappanacci — Kakatindu
16. Astalavanas— Eight salts like common salt, rock salt, magnesium sulphate etc.
17. Atalotaka— Atarusa (Vasaka)
18. Cerupayar — Mudga (green-grain)
19. Gulma
20. Trikotpakkonna— Trivrt (Turbithroot)
21. Kotuvelikkilangu — Gitraka (Plumbago rose)
22. Nagadantiveru — Root of Nagadanti (Glancous leaved Physicnut)
23. Erikkin Veru— Root of Arkka (Gigantic swallow wort)
24. Natkkotpakkonna — •Krsna Trivrt
25. Attittippali- — Hasti-pippali
26. Navara — Sastika — A kind of rice.
27. Garala — Sarala (long leaved pine)
28. Manjal — Haridra (Turmeric)
29. Maramanjal — Darvi
30. Vrihi— Cinah (A kind of paddy) (Continued)
ANAKA
89
APAGA
ANAKA. A person of the Yadava dynasty. (See under
ANAKADUNDUBHI. An epithet of Vasudeva, father
of Sri Krsna.
ANANDA. A forest on the top of the mountain Maha-
meru. It was inhabited by celestial damsels, devas,
gandharvas and Maharsis. (Chapter 93, Bhumi
Khanda, Padma Purana) .
ANANDA (CAKSUSA)! Son of Maharsi Anamitra. It
was he who was born as Caksusa, the sixth Manu.
There is a story behind his birth. One day, while his
mother was keeping him in her lap and caressing him
the baby laughed and questioned "Oh mother why are
you caressing me, but look at those two cats. They
consider me as their food". After some time one of the
cats took the child away and put it in the cradle of the
child of King Vikranta. Vikranta took the child as his
for granted and reared him. At the time of Upanayana
the King asked the boy to prostrate before his mother at
which the boy exclaimed "Oh King, I am not your son.
Your son is at some other place. By births and rebirths
all of us have many mothers and so it is better to be
above rebirths". After having said so much Ananda
went to the forest and started doing penance. Brahma
appeared before him and blessing him said that he
would become the sixth Manu and lead the world to
righteousness. By the blessing of Brahma Ananda was
reborn as Caksusamanu. (Sec under Caksusa). (Mar-
kandeya Purana).
ANANDAVARDHANA. A great critic of Sanskrit litera-
ture. He lived in the 9th century A.D. He expounded
his theory of Dhvanivada by 120 Karikas. His own
commentary of the Karikas is the book called Dhvanya-
loka. There are four parts for Dhvanyaloka and each
part is called an Udyota.
There is a belief among a few that the Karikas were
written by another scholar, Sahrdaya, and that Ananda-
vardhana had written only a commentary on it. He
was a member of the royal council of Avantivarma
who ruled Kashmir during the period 854-884 A.D.
It is believed that he wrote Dhvanyaloka in 850 A.D.
Many commentaries have been written of Dhvanyaloka
of which the one written by Abhinavagupta is consider-
ed to be the best.
ANARTTA. Grandson of Vaivasvatamanu. He was a
king, son of Saryati.
1 . Genealogy. Descending in order from Visnu-Brahma-
Marici-KaSyapa-Vivasvan - Vaivasvatamanu - Saryati -
Anartta.
Sixteen sons were born to Vaivasvatamanu: Manu,
Yama, YamI, Asvinikumara, Revanta, Sudyumna, Iks-
vaku, Nrga, Saryati, Dista, Dhrsta, Kariisa, Narisyanta,
Nabhaga, Prsadhra and Kavi. Of these Saryati got
two children, Sukanya and Anartta. Sukanya. became
the wife of Cyavana.
2}0ther details. It was this king who built the fortresses
at the town of Kusasthall(Dvaraka) . Varuna submerg-
ed in the ocean all the fortresses built by him and the
place for sometime remained as a forest-land. (Dasama
Skandha, BhagavataKilippattu). It was after that that
Sri Krsna made that land beautiful and called it
Dvaraka. The country ruled over by Anartta was called
Anarttam. During his regime there lived in his land a
very great scholar named Vedaratha. (Ume«anavrata,
Siva Purana) See under Vedaratha.
ANARTTA (M). A place in ancient Bharata. Arjuna
conquered this place. (Sloka 4, Chapter 26, Sabha
_ Parva, M.B.).
ANDHRA. The present Andhra Pradesa. It was famous
even from puranic times and it was annexed by Saha-
deva by defeating its ruler in a game of dice.
ANGARISTHA. A king of ancient Bharata. (Slokas
13 and 14, Chapter 123, Sand Parva, M.B.) .
ANGIRASAKALPA. A samhita division of Atharva-
veda. The five samhita divisions of Atharvaveda
written by MunjikeSa are the best. They are: The
Naksatra Kalpa dealing with the puj a rites of the
stars; The veda Kalpa dealing with the rites associated
with Brahma, the Rtvik; The Samhita Kalpa, dealing
with the use and practice of Mantras; The Ahgirasa
Kalpa dealing with sorcery; and the Santi Kalpa
dealing with matters relating to the welfare and
control of animals like horses and elephants. (Chapter 6,
Arhsam 3 of Visnu Purana).
A very chaste wife of a Brahmin. By the
curse of Sakti, son of Vasistha Kalrnasapada, a king of
the Iksvaku dynasty became a demon. That demon
killed and devoured the husband of Aiigirasi. Enraged
at this the Brahmin lady cursed Kalmasapada saying
that if he touched his wife thereafter he would die.
That was why Vasistha had to beget a son for Kal-
masapada of his wife. (Slokas 16-22, Chapter 181, Adi
Parva, M.B.).
ANGHRIKA. One of the sons of Visvamitra who were
Brahmavadins. (Sloka 54, Chapter 4, AnuSasana
Parva, M.B.).
ANJALI. A sage who was a classmate of Saunaka.
(Skandha 12, Bhagavata) .
ANJANA KULA. A division of elephants (in the
army). (Slokas 17 and 18, Chapter 112, Drona Parva,
M.B.).
ANUSASANIKA PARVA. One of the Parvans of the
Mahabharata. (See under Mahabharata') .
APA. One of the Astavasus. The Astavasus are Apa,
Dhruva, Soma, Dharma, Anila, Agni, Pratyusa and
Prabhasa. The sons of Apa are Vaitanda, Srama, Santa
and Svani. (See under Astavasus). (Chapter 15, Amsam
1, Visnu Purana) .
APAGA. A sacred river. It is said that if one gives food
to one brahmin on the banks of this river it will be
equivalent to giving food to a crore of brahmins else-
where. (Sloka 68, Chapter 83, Vana Parva, M.B.).
31. Gennellu — Sali (Red rice)
32. Yava — yava (Barley)
33. Puttal
34. Piram
35. Tandula— same as Vial
36. Natpamara — Four trees : Va(a, Vata, Asvattha and Udumbara.
37. Nilotpala — Nilapadma (Blue water-lilly)
38. Takara— Tagara
39. Seka— A drip-bath with medicated oil.
APASTAMBA
90
ARWI i
&PASTAMBA. An ancient sage. He once consoled
King Dyumatsena. (Sloka 18, Chapter 298, Vana
Parva, M.B.) .
1 ) Ho jo he got his name. Once a brahmin did not get
a suitable man toofficiate as priest for a sraddha cere-
mony. He then prayed to his ancestors, Visvedevas
and Mah'ivisnu for help and then Apastamba appeared
before him. The brahmin gave him food to his heart's
content and asked him how he felt. To the surprise of
the brahmin Apastamba replied, he wanted some more
and thus made the Sraddha ineffective. The brahmin
got angry and cursed him by sprinkling on his face
water taken in his palm. But before the water-particles
reached his face Apastamba ordered the water-drops to
remain still. Water stopped stiff and still midway by
the power of the sage. Because water (Apa) became
stiff (Stamba) the rsi was named Apastamba. (Brahma
Purana) .
2) How Apastamba tirtha came into existence. Once he met
Agastya Muni and asked him who was superior among
the gods Brahma, Visnu and Siva. Agastya declared
that Siva stood supreme of the lot and gave him advice
as to how to please Siva. Following his instructions
Apastamba did penance on the banks of the river Gau-
tami and Siva appeared before him, blessed him, and
made that place a holy one. Siva declared that those
who, bathed at that place would obtain 'Divyajnana'
(Divine knowledge enabling one to know the past,
present and future) . From then onwards that place
was known as Apastamba tirtha.
3 ) Other details. Apastamba had a very chaste and
humble wife named Aksasutra. Their son was Garki.
'Grhyasutrasarhgraha' containing a prayer and two man-
tras is a contribution to the holy science by Apastamba.
Many Hindus follow it even now. He had stated
that the decrease in the number of great sages was
because of the fact that people were not practising the
control of the senses as before.
APADDHARMA PARVA. A sub-divisional Parva of the
Mahabharata. (See under Mahabharata).
APA VAN I. Another name of sage Vasis^ha. (Sloka 5,
Chapter 99, Adi Parva, M.B.).
APA VAN II. An ancient sage. Karttavlryarjuna once
burnt the aSrama of this rsi and he cursed Agni and
Karttavlryarjuna. (Slokas 42 and 43, Chapter 49, Santi
Parva, M.B.).
APODADHAUMYA. (See Ayodadhaomya).
APTA. A well-known serpent of the KaSyapa dynasty.
(Sloka 8, Chapter 35, Adi Parva, M.B.).
APtJRAl^A. A well-known serpent of the Kasyapa dy-
nasty. (Sloka 6, Chapter 35, Adi Parva).
AR. The significance of the number six _among the an-
cients, is given below. (In Malayalam Ar means six).
1) Six factors which reduce the span of life. Eating dry
meat, Drinking curd at night, Sleeping at dawn,
Drinking impure water, Exposure to sun's heat in the
morning. Inhaling fumes from dead body.
2) Six divine qualities. Omniscience, Omnipresence,
Omnipotence, Sarvakaranatva (being the cause of
everything); Sarvanityatva (immortality) and Sar-
vesVaratva ( having domination over everything) .
3) Six noblsst qualities. Truth; Wisdom, Mercy, Justice,
fortitude in grief, control of anger.
4) Six $si Dharmas (Duties of Sages) . Brahmacarya,
Absolute truth, Japa, Jnana (wisdom), Niyama, Sense
of Justice.
5) Six qualities of noble wives. A minister in business, a
servant-maid in action, the goddess Laksmi in appear-
ance, the Earth in patience, a mother in love and a
prostitute in bed.
6) Six qualities of a bad u if e. Habit of dispute, stealing
of money, showing favour to strangers, scandal-monger-
ing, taking food earlier than the husband, spending
most of the time in other houses.
7) Six Vedahgas. Siksa, Kalpa, Vyakarana, Nirukta,
Jyotisa, Chandas.
ARALIKA. A mahout who could control elephants
that had gone mad temporarily. (Sloka 9, Chapter 2,
Virata Parva. M.B.) .
ARAINJEYAPARVA. A sub-divisional Parva of the Maha-
bharata- (See under Mahabharata).
ARCOKA. A mountain in front of the forest Saindhava
inhabited by Manisipurusas. (Sloka 16, Chapter 125,
_ Vana Parva, M.B.) .'
ARJAVA. Son of Subala and brother of Sakuni. He
was killed by Iraviin son of Aijuna. (Bhisma Parva,
M.B.).
AROCAKA(M). A country of ancient Bharata. The
people of this place are called Arocakas. (Sloka 7,
Chapter 51, Bhisma Parva, M.B.).
ARSA(M). A form of marriage. Brahma is the form of
marriage in which the bride is given to a man of good
ancestry and fine character. Marriage by giving the
bride after receiving a pair of cows from the bride-
groom is called Arsa. Prajapatya is the form of marriage
in which the bride is given to the man who asks for
her. When the bride is given with dowry, the marriage
is known as Asuram. Marriage with the mutual love and
consent is Glndharva. Capturing the bride after a fight
and marrying her by force is Raksasa. Marriage after
deceiving the bride is called Paisaca. These are the
seven types of marriage. According to the author of the
Smrti another form of marriage known as DAIVA is
also mentioned. (Agni Purana, Chapter 154).
ARSTISENA. A Maharsi. In the Mahabharata, Vana
Parva, Chapter 159 there is a reference to the Pandavas
visiting this sage during their life in the forest. Ars{i-
sena's asrama was midway between Badaiyasrama and
Kubera's capital.
Power of Tapas. In Krtayuga this sage did rigorous
tapas in Prthudakatirtha. Owing to the rigour of the
tapas he obtained all the chief vedas. He gave three
boons to that sacred tirtha : —
1 . Those who bathe in this tirtha will get the benefit of
ASvamedha yaga.
2. There will be no fear of snakes in this tirtha.
3. A slight effort made here, will be rewarded with
greater results.
After giving these three boons to the river Sarasvati
which is Prthudakatirtha the sage attained Brahmin-
hood and entered Devaloka. (M.B., Salya Parva,
Chapter 40, Verses 3-9).
ARTTAYANI. Salya, son of Rtayana. He was noted
for his great honesty and love of truth. (Sloka 56, Chap-
_ ter32, Salya Parva, M.B.) .
ARTIMAN. A mantra which eliminates all kinds of fear.
(M.B., Adi Parva, Chapter 50, Versus 23-26) .
ARUiifl I. A disciple of the sage Ayodhadhaumya.
(For details see under Ayodhadhaumya) .
ARUNI II
91
ARYAS
ISI II. A cobra born in the family of the serpent,
Dhrtarastra. This cobra fell dead at_the Sarpasatra of
_ Janamejaya. (Slokal9, Chapter 57, Adi Parva, M.B.) .
ARUTjII III. A son born to Kasyapa of his wife Vinata.
(Sloka 40, Chapter 65, Adi Parva, M.B.).
ARUiyi IV. A soldier of the Kaurava army. He fought
against Arjuna along with Sakuni. (Sloka 122, Chap-
_ ter 156, Drona Parva, M.B.) .
ARUT^I V. One of the one hundred and eight Upanisads.
ARUSl, A daughter ofManu. Cyavana Maharsi married
her. They got a son named Aurva. The child was
taken from the thigh of Arusi. RcTka was the son of this
Aurva. Rclka was the father of Jamadagni, father of
Parasurama. Even from childhood Aurva was a bold,
bright and good boy. (Slokas 47 and 48, Chapter 66,
Adi Parva, M.B.).
ARYAS. The Rgveda gives us most of the information
regarding the Aryas who came to the north of India
during the times of the Vedas through the passes on
that north-western side of Bharata. Sirdar K.M. Panikar
writing in his preface to the 'Rgvedasarhhita' by Poet
Vallathol summarises the information available in the
Rgveda about Aryan culture and says: "When the
Aryans first entered India they were rich in
cattle. They used to breed goats, dogs, donkeys, and
horses. The elephant was unknown to them. In the
Vedas the vehicle of Ind a is a horse and not an eleph-
ant. When hailing Indra they shout 'come, come on
your horse-back'. The Veda does not say anything
about how Indra got the elephant, Airavata, as his
vehicle. Sing to the glory of Indra against whom in
his chariot driven by two horses no enemy would dare
to face.
The Rgveda gives great importance to agriculture.
Areas under cultivation were called Urvara and
'Ksetra'. Fields were ploughed by attaching six, eight
and even twelve bullocks to the plough. Water was taken
from hradas and Kulyakas (ponds and tanks) for the
purpose of irrigation. Agriculture was a very familiar
art to them. They used to cultivate all sorts of grains
and grams including yava. They conducted trade by
the exchange of goods generally. There is a reference
ii one place of the use of a coin 'Niska'
The Aryas were clever in the art of leather work, wood-
work and metallurgy. They were well versed in medi-
cine also. In a sukta of the ninth mandala it is stated
that the father of a rsi was a medical practitioner.
There are references to many industries also. Weav-
ing was a very important industry at that time. Cotton
cloth and woollen blankets were made by them on a
large scale. Iron was used by them with great skill.
The manufacture of armours and the descriptions about
them in Rgveda are ample evidence of the proficiency
of the Aryas in ironmongery and blacksmithy. Sea
voyage was not familiar to them. References to traders
cruising in boats in the Sindhu river do not give much
importance to the cruising. In food rice and ghee were
important. Meat was also relished. Rsis wore animal
skins but others wore dhotis and shawls.
During the Rgvedic times their social structure was
divided into four stages: Grama was a colony of fami-
lies and was the nucleus of the society. A number of
gramas formed into a place called Visaya. A number
of Visayas became what was known as 'Janam'. The
importance of Janas can be understood by the state-
ments made about Pancajanas and the existence of
special Janas like Yadavajana and Bharata Jana.
There is no wonder why the Aryas v\ ho had to live among
enemies accepted kingship. The Rgveda narrates the
difficulties people would have to encounter if they were
left to fight their enemies without a proper leader and
so advocates Kingship and gives it an exalted position
in their social structure. Sukta 22, Anuvaka 12 of
Mandala 10 describes the coronation of a King thus:
"I do hereby crown you as King. Come to our midst.
Rule us with courage and an unwavering mind. Let
all your subjects love you. Let thy kingdom remain
with you for ever". The next mantra is also of che
same idea. A King is above punishment. The veda
speaks about many famous kings of which the following
are worth mentioning. Divodasa, Sud s, Ambarlsa,
Nahusa and Pururavas.
The chief priest was always the political advisor also.
Visvamitra and Vasistha were two great priests of the
Bharata dynasty. There were other priests also. Men-
tion is there about a Rajasabha though nothing is said
about their powers or functions. It can be surmised
that theSabha was constituted of only men of character
and learning.
It is interesting to note the type of domestic life in
vogue then. A father had the right, to sell his children,
To cite an example is the story of SunaSsepha who was
made into a cow and sold to Visvamitra who looked
after him well. The father had the right to make his
children lose all rights over his properties. Visvamitra
sent out from his family fifty sons who refused to obey
him. Dowry was current then. Sukta 11, Anuvaka 3,
Mandalam 10 ordains that the bride should go to the
house of her husband after the marriage. Polygamy was
not objected to. There is a mantra to harass the co-wife
and its purpose is to make the husband more attached
to her who hates the co-wife. The originator of this
mantra was Indranl, the queen of Indra. Indra had
many wives. Marriage was considered as a necessary
duty. Widow marriage was allowed.
The Rgveda gives the picture of a society of people
who were always at war with each other. "We are
surrounded by mighty enemies. Help us". This is the
slogan that rings out from the Rgveda.
The Rgveda is a history of the Aryas. The march from
Kubhatata (Kubul) to the banks of Yamuna is depict-
ed there. It was at Kubhatata that the mantras were
first made. When they reach the banks of the Ganga
the period of Rgveda ends. The crossing of each of
the five rivers of Pancanada is treated as a big event
by the rsis. When they saw the huge and deep river,
Sindhu, they were amazed. The wonder is reflected in a
lovely mantra. It was after crossing Sindhu that they had
to oppose the 'Dasyus'. The Rgveda itself records that
the Dasyus were more cultured than the Aryas. $am-
bara, a Dasyu King, was the ruler of a hundred cities.
Their fortresses were strong. They have been described
in the Rgveda as Asvamayi, Ayasi and Satabhujl.
The chief opponents of the Aryas were a tribe of people
called Panis. From the Nirukta of Yaska we are given
to understand that the Panis were mainly engaged in
trade. The Rgveda names many Dasyu kings of which
the following few were more daring and brave and the
Aryas acknowledged their superior strength and courage :
Dhuni, Cumuri, Vipru, Varcis and Sambara. Among
ARYA
92
ASANA
the several divisions of the Dasyus, the Simyus, KIkatas,
Sigrus and Yaksus ranked foremost in power. They are
described as having black colour and flat noses and
speaking a language different from that of the Aryas.
We may surmise from these facts that they belonged
to the Dravida class of people. They never conducted
yaga nor did they worship gods like Indra. They were
idol worshippers for they have been abused as 'Sisna-
devas'. Later the Aryas learnt from the Dasyus the
worship of Siva, Devi and Liuga.
Conquering these daring and cultured enemies the
Aryas reached the banks of the Yamuna to find to their
pleasant surprise a radical change in themselves. The
Bharatas settled themselves in the land between the
Yamuna and Gaiiga and remained friendly with the
Dasyus living to the east of Ganga. The Aryas who
settled down in Pancanada were strong and to prevent
them from coming and conquering them Bharata tried
to keep them remain on the other side of Sutudri
(Sutlej) . This led to a war called Dasarajna.
This war is to be considered as one of the most impor-
tant of wars in the world. Those who opposed Sudas
were Aryas though among the supporters of Sudas were
also Aryas. It was the people under Sudls who came
out victorious in that war and put a stop to further
conquests by the Aryas. From thereafter the Aryas
joined hands with the aborigines and laid the foundation
for the great Hindu civilization. Thereafter the Rgveda
states about prayers for help to combat 'our enemies
of Aryas and Dasyus'. The gods who were recognised
later were those who were not found in the vedas of
the Aryas. The worship of Mahayogi and Devi found
in Mohenjodaro is an evidence of this change.
ARYA. One of the seven mothers who were present at
the birth of Subrahmanya. (Sloka 13, Chapter 228,
Vana Parva, MB.) .
ARYAKA. A famous serpent. (Sloka 7, Chapter 35,
Adi Parva, M.B. ) Aryaka is associated with Bhlmasena
in the following story. Once Duryodhana gave snake
poison in his food to Bhlmasena. Unaware Bhlma took
his food as usual and went to bathe in the river. After
some time Bhlma became unconscious due to the effect
of the poison and fell flat in the river.
Immediately Duryodhana bound him by ropes and put
him in more deep waters. Bhlma reaching the bottom
was bitten by all the snakes there. This fortunately
served as an antidote and the poison in Bhlma's body
was neutralized and Bhlma became his old self again
and killed all the serpents. Those serpents who escaped
went and brought their chief, Vasuki. At that time it was
Aryaka who advised Vasuki to give him 'rasapana'.
(Slokas 64-68, Chapter 127, Adi Parva, M.B.) .
ARYAKU. Another name for Durgadevi. (Chapter 12,
Agni Purana) .
ARYAVARTA. Another name for Bharata. There is
also a place of that name. According to Smrti the land
lying between the Himalayas and the Vindhyas is called
_ Aryavarta. (Sloka 15, Chapter 325, Sand Parva, M.B.).
ARYAVARTA. A king of the dynasty of Visvakarma.
Genealogy. Descending in order from Visnu are Brahma,
Dharma, Prabhasa, Visvakarma, Priyavrata, Agnldhra,
Nabhi, Rsabha and Aryavarta.
Of these Rsabhxgotof his wife Ja/antI twenty sons:
Bharata, KuSlvarta, Ilavarti, Brahmavarta, Aryavarta
Malaya, Ketu, Bhidrasena, Indrasprk, Vidarbha,
Klkata, Kavi, Hari, Antarlksa, Prabuddha, Pippalayana,
Avirhotra, Dramida, Cainasa and Karabhajana. Of these
Bharata ruled over this land and gave it the name
Bharata. Brothers of Bharata ruled different parts of this
land. Dramida's land became known later as Dravida
(Daksinabharata) .
ASADHA I. A Ksatriya King. He was the incarnation
of a Raksasa called Krodhavasa. Kas/apa was the son
of Marlci, Brahma's son. Kasyapa married Krodha-
vasa, daughter of Daksa. The Raksasa group called
Krodhuvasas were the children of Krodhavasa. Many
Ksatriya kings trace their descent from this group of
Raksasas. The names of such Ksatriya Kings are given
below: Madraka, Karnavestha, Siddhartha, Klta-
kariddha, Subahu, Balhika, Kratha, Vicitra, Suratha,
Ciravasas, Kauravya, Dantavaktra, Durjaya, Rukmi,
Janamejaya, Asadha, Vayuvega, Bhuritejas, Ekalavya,
Sumitra, Gomukha, Vatadhana, and Ksemadhurti.
(M.B., Adi Parva, Chapter 6, Verses 59-64).
ASADHA II. Siva. (M.B., Anusasana Parva, Chapter
17,Verse 121).
ASADHABHCTI. See under Pancatantra.
ASADHA. Name of a month. By feasting in this month,
one will have many sons and much wealth. (M.B., Anu-
sasana Parva, Chapter 106, Verse 26) .
ASADHA. Name of a star. After observing a fast on the
day of this star, if curd is given to a Brahmin of noble
birth, one can take rebirth in a family having many
cows. (M.B., Anusasana Parva, Chapter 64, Verses
_ 25-26).
ASADHAKA. A mahout in the Udayana story. In
Kathasaritsagara, Kathamukhalambaka, 5th Taranga, we
find a reference to an elephant called Bhadravati and a
mahout named Asadhaka in the palace of the heroine,
Vasavadatta.
ASAMGA. See under ANA§A.
ASAMGAPLAYOGI. A King, who was generous by
nature. In the Rgveda, there is a reference to this King
who once lost his masculinity and was transformed into
a woman but was restored to manhood by a Muni
named Medhyatithi.
ASANA. Posture in Yogabhyasa. There are different
types ofasanas. The chief of them are given below:
1 ) Bhujangasana, Lying flat, face downwards on a
sheet with hands placed close to the body on either
side. After relaxing all the muscles of the body, concen-
trate the mind on health. Keeping the feet close to-
gether and pressing the knees against the ground, raise
the soles upwards to the sky. Place both palms, pressing
against the ground, touching the shoulders on both
sides. Then raise the head and bend the neck back-
wards as far as possible. At this time, the trunk and
legs should be in close contact with the ground. Gra-
dually raise the chest, supported by the hands on the
ground. Bring the head down in the same way as it was
raised and restore the body to its former position. This
asana strengthens the backbone.
2) Salabhasana. Lie flat on the sheet, face downwards.
Keep the legs close together and raise the feet up with
the heels touching each other. Place the hands close
to the body on either side and close the fists upwards.
Place the fists and shoulders close to the ground and
make the whole body stiff after inhaling the breath.
Then try to raise the legs. Support the weight of the
body with the breast and hands. This is possible by
ASAVAHA I
ASRAVYA
pressing the fists, firmly against the ground. Until the
asana is completed, do not send out the breath. Keep
the legs straight and stiff. The lower abdomen and legs
may be raised slightly. This makes the asana complete.
On feeling suffocation, the legs must be brought down
slowly.
Besides these, there are many other asanas like Dhanur,
Pascimatanasana, Halasana, Mayarasana,
asana,
Sarvaiigasana, Matsy asana, Sirsasana, Arddhamatsy-
endrasana, Padahastasana, Trikonasana, Udcjlyasana,
Nauli, Viparltakarani, Yogamudra, Savasana, etc. (See
under Yoga) .
ASAVAHA I. A son of Kasyapa and Aditi. From Visnu
Brahma, from Brahma Marici and from Marlci Kasyapa
were born. Kasyapa married Aditi. daughter of Daksa.
Aditi gave birth to ten sons : Brhadbhanu, Caksur-
atma, Vibhavasu, Rcika, Savita, Arka, Bhanu, Asavaha,
Ravi and Vivasvan. Vaivasvata Manu was the son of
Vivasvan. (M.B., Adi Parva, Chapter 1, Verse 42).
ASAVAHA II. A prince of the Vfsni dynasty. He was
present at the Svayariivara of Draupadi. (M.B., Adi
Parva, Chapter 185, Verse 19).
ASRAMA. Asramites (Inmates of an Asrama)have to pass
through four stages. The four stages of Brahmacarya.
Garhasthya, Vanaprastha and Sannyasa are known as
the four Asramas. Visnu Purana, Part III, Chapter 9
describes each of the Asramas as follows :
1. Brahmacarya. "After Upanayana a boy should
maintain a Brahmacari's vrata, engage himself in the
study of the Vedas, suppress his indriyas (the five
senses) and live in the house of the preceptor. Living
there with proper observance of sauca, customs and
vratas he should serve and attend on the Guru. The
study of Vedas should be with proper observance of
Vratas and steady attention. A Brahmacari should
worship with concentration, the Sun and Agni at the
time of the two sandhyas (dawn and dusk) and after
that he should do obeisance to the Guru. When the Guru
stands, he should also be standing. When the guru walks,
he should walk behind him and when he sits, he should
sit in a lower position. The Sisya (disciple-pupil) should
not do anything against the guru. When the guru him-
self asks, the Sisya should sit in front of him and recite
Vedas without attending to anything else. After that,
with his permission he may eat food which has been
got by begging. The Sisya may take his bath in the
water only after the Acarya (guru) has taken his bath
in it. Everyday the Camata, darbha, water and flowers
which the guru needs, must be brought and supplied
(by the Sisya).
2. Garhasthya. After the study of the Vedas the intelli-
gent sisya gives Gurudaksina (Payment to the precep-
tor) and with the consent of the Guru, enters into
Grhasthasrama. Then he is to marry and by earning
money from a suitable occupation, should fulfil all
obligations of a Grhastha according to his capacity.
The Grhastha who worships the Pitt's with Pindadana
(offerings of rice balls), Devas with Yagas (sacrifices),
Rsis with Svadhyaya (self discipline), Prajapatis with
begetting of children, spirits with bali (offering of food
etc.) and the whole world with love, attains the holy
world by his own virtuous deeds. Grhasthasrama is the
only source of support for sannyasis and brahmacarls
who beg their food. Therefore feeding them is an act
of nobility. Brahmanas travel from country to country
to study Vedas, for pilgrimage and for seeing the places.
The Grhastha is the only refuge and support of those
who are homeless, who do not carry their food with
them and those who spend the night wherever they
reach. If such people come to his house, the Grhastha
should welcome them with kind and loving words, and
give them bed, seat and food. The guest who leaves a
house disappointed, is really departing after transfer-
ring his own sins to that householder and taking away
all the virtuous deeds of the householder. It is not
proper for the Grhastha to treat a guest with disrespect,
to behave rudely or treacherously towards him, to regret
what has been given to the guest, or to obstruct or
rebuke him. The Grhastha who performs the supreme
duty of Grhasthasrama in this way properly, is liberated
from all secular bonds and reaches the noblest worlds.
3. Vanaprastha. After having finished all his duties in
this way, to his satisfaction, the Grhastha, with the
commencement of old age, should go to the forest, either
after entrusting his wife to his sons or taking her also
with him. There, he should use leaves, roots and fruits
for his food, grow hair and beard, sleep on the bare
ground, lead the life of a tapasa and receive and honour
all classes of guests. His clothes, sheets and blankets
should be of deer-skin and darbha grass. The rule is
that he should bathe three times a day. Worship of gods,
performing homas, hospitality to all guests, mendicancy
— all these are the laudable features of Vanaprastha.
Any oil that is available in the forest is to be used for
his oil bath. Enduring heat and cold, performing tapas,
are also his duties. The Muni who observes this rule in
Vanaprastha with due austerity, burns up all his evils as
with fire and attains the eternal worlds.
4. Sannyasa. The fourth AsVama is that of the Sannyasl.
Before entering upon the fourth Asrama one has to
renounce the love of travel, wealth and wife and also
give up all spirit of rivalry. One who embraces sann-
yasa should abandon completely the efforts for the
three Purusarthas of Dharma, Artha and Kama, treat
friends and foes alike and continue to love all living
beings. Not even a single creature should be offended
by thought, word or deed. Conquering all passions,
the Sannyasl should renounce all bonds and attach-
ments. He should not stay in a village more than one
night and in a town more than five nights. Even that
should be in such a way that no one feels any love or
hatred towards him. For sustaining life, he should go
about begging food from the houses of the people of
the three castes — Brahmins, Ksatriyas and VaiSyas. It
should be after all people have taken their food and
put out the cooking fire. The Sannyasl should cast
away all vices like Kama, Krodha, Garva, Lobha, and
Moha and should not have any thought of self in any-
thing. The Muni who goes about giving shelter to all
creatures will not have to fear any creature. The
Brahmana who follows the Sannyasasrama as described
above with a pure heart and without difficulty will
shine like fire without fuel and attain Brahmaloka in
peace.
ASRAMAVASA PARVA. One of the Parvas in the
Mahabharata. (See under Mahabharata) .
ASRAMAVASIKA PARVA. One of the Parvas in the
Mahabharata. (See under Mahabharata) .
ASRAVYA. A muni (sage) in Indra's assembly. (M.B.,
Sabha Parva, Chapter 7, Verse 18).
ASTlKA
ASTlKA
ASTlKA. The son of the Mahai si Jaratkaru and his wife,
also named Jaratkaru. He stopped King Janamejaya's
Sarpasatra and saved the nagas.
1 ) Birth. There is a story about Astlka's birth in the
Devi Bhagavata. Long ago the people of the world were
so much troubled by the serpents, that they sought pro-
tection from KasVapa Prajapati. To find a remedy for
this, Kasyapa discussed the matter with Brahma. To
put an end to the troubles from the serpents, Brahma
suggested that a number of mantras and a deity as the
basis of those mantras should be created. Accordingly
Kasyapa created many mantras and Manasa Devi as the
basic deity of those mantras. She is named "Manasa-
devi" because Kasyapa created her by his mental
power. ManasadevI has eleven other names also, name-
ly Jaratkaru, Jagatgauri, SiddhayoginI, Vaisnavi, Naga-
bhagini, Saivi, NagesVari, Jaratkarupriya, Astikamata,
Visahara and Mahajnanayuta.
ManasadevI (Jaratkaru) when quite young, went to
Kailasa for doing tapas (penance) . There she did tapas
to Siva for a thousand years. At last Siva appeared and
blessed her with divine wisdom. She returned with
great learning and devotion. (Devi Bhagavata, Navama
Skandha) .
At that time, a Muni (saga) named Jaratkaru, when
travelling through the forest happened to see his pitrs
(souls of forefathers) hanging over a precipice at
the end of a blade of grass. They were hanging preca-
riously at the end of a reed grass, head downwards,
about to fall into the abyss. Jaratkaru enquired why
they were lying in that condition. They explained that
they were in that plight because their descendant
Jaratkaru had no children. As he is a bachelor there
is no hope either, of his having any issue. Since he
has no children, we will not get to heaven, they added.
To save the Pitrs from their predicament, Jaratkaru
decided to marry. But he wished to marry a woman
who had the same name as his. Once Vasuki met
Jaratkaru and told him that he had a sister named
Jaratkaru and that he would be very happy if Jaratkaru
married her. Jaratkaru accepted the offer readily and
married Jaratkaru.
After their marriage, while they were living together
in a place called Pus'cara tlrtha, an unexpected event
happened which interrupted the happy course of their
life. One evening, the husband was sleeping with his
head in the wife's lap, under a tree. The sun was about
to set. As the Maharsi did not wake up before sunset, the
wife became anxious. It is believed that he who does not
wake up before sunrise and he who does not offer pray-
ers at dusk will be guilty of the sin of Brahmahatya (kill-
ing a Brahmin) . Nor was it proper to wake him up from
a sound sleep. But in the end, she did wake him up.
The husband sprang up in great fury. He renounced
the wife then and there. Weeping bitterly, she begged
for his forgiveness. At last Jaratkaru relented and
told her : "You will have a very noble, brilliant, re-
nowned, virtuous, scholarly and devout son who will be
a devotee of Visnu and a preserver of the family".
After this ManasadevI set out to Kailasa. When she
reached there Parami-Siva and Parvati comforted her.
ManasadevI was pregnant. The precepts and spiritual
advice given by Jaratkaru, Parama-Siva and Parvati
were haard by the child in the wjmb and so even before
his birth he became a Jftanl and a yogi. In due course
Manasadevi gave birth to a son who was a part of
Narayana (Visnu). Since he was the son of Manasa-
devI who had deep devotion to the Guru and to the
Gods, the boy was named Aulka.
The Mahabharata, Adi Pat va, gives another reason for
giving this name to the boy. When the sage Jaratkaru
abandoned his wife, he had blessed her saying that the
child in her womb would be a brilliant and devoted
son. That is why this boy came to be called Astika.
2) Boyhood Astika was taught Veda, Vedarhgas etc.
by Parama-Siva himself. After receiving the blessings
of Parama-Siva, Astika went to Puskara tlrtha and did
tapas to Visnu for many years. Having received Visnu's
blessings also, he returned to Kailasa. After living there
happily with his mother for some time, one day they
started to the Asrama of Kasyapa Prajapati, the
father of ManasadevI. Kasyapa was very much pleased
to see his noble-hearted daughter and her brilliant
son. To enhance the fame and accomplishments of
the boy Kas/apa gave a sumptuous feast to ten crores
of Brahmins. (Devi Bhagavata, Navama Skandha) .
Vasuki was Manasadevi's brother. Astika grew up
there under the care of Vasuki. It was Cyavana Muni
who taught Samgavedas to Astika, at this time. (M.B.,
Adi Parva, Chapter 48, Verse 18).
3) Astika at the Sarpasatra. Once King Parlksit, the
son of Abhimanyu was travelling through the forest for
hunting animals. He picked up a dead snake with the
tip of his bow and put it on the shoulder of a sage
named "Samika". Samlka's son, Srrhgi came to know
of this. In his anger, Srrhgi pronounced a curse that
King Parlksit should die within seven days by the bite
of Taksaka. When Parlksit heard of this, he had a
palace built on a single pillar in the middle of the
ocean, quite inaccessible to Taksaka and took shelter
there. The most famous physicians and wizards were
engaged to ward off the approach of Taksaka to that
place. Six days passed like this. On the seventh day,
determined to make a final attempt, Taksaka disguised
himself as an old Brahmana and set out to the King's
place of shelter. On his way he met Dhanvantari who
was proceeding to Parlksit to protect him. They be-
came friends and as a result of it, Dhanvantari returned
after receiving a large number of rare precious stones
given to him by Taksaka. Assuming the form of a small
worm, Taksaka secretly entered into a fruit which was
to be presented to the King. As soon as the King took
that fruit in his hand, Taksaka took his own shape
and size and bit the King who died immediately.
Janamejaya was the son of this King Parlksit.
Janamejaya performed all the obsequies of his father.
After that, in a spirit of revenge, with the object of
annihilating the whole race of serpents, he summoned
Brahmanas to conduct a sarpa satra (snake sacrifice).
In the sacrificial fire specially prepared at that yaga,
many serpents were being burnt up. It seemed that the
whole race of serpents would shortly be wiped out.
But Taksaka alone was not to be seen. The officiating
priests were beginning to get angry. Impatient cries
of Where is Taksaka rent the air. The frightened
Taksaka fled for life to the palace of his friend Indra
and there lay down, curling round Indra's cot. When
the priests understood this they decided to use their
charms and mantras which would bring Indra, his bed,
cot and all, along with Taksaka to the sacrificial fire.
ASTlKA PARVA
At this stage, all the gods rushed to Manasadevi and
fell at her feet and begged her to save the situation.
The kindheartcd Devi called her son Astlka and advis-
ed him to persuade Janamejaya to stop the sarpa-
satra. Astlka went to Janamejaya and requested him
to give him the lives of Taksaka and Indra as a gift.
Janamejaya, after consulting the munis and priests
and at their advice, agreed to do so. In this way, the
Sarpasatra was stopped and the remaining serpents
escaped with their lives. (Devi Bhagavata, Navama
Skandha, M.B., Adi Parva).
ASTlKA PARVA. One of the Parvas in the Maha-
bharata. See Mahabharata.
ASURAM. A form of marriage. (See VIVAHA).
ASURAYA>TA. A son of Visvamitra. (M.B., Anusasana
Parva, Chapter 4, Verse 56) .
ASURI. An ancient Maharsi. He was the acarya of
Kapila Samkhyadarsana and the guru of the maharsi
Pancasikha. Once Asuri had a full vision of God. He
gave many precepts on spiritual matters to other
Maharsis. The Bhagavata says that Asuri received his
spiritual enlightenment from his wife, Kapila. (M.B.,
Sand Parva, Chapter 218, Verses 10-14).
ASVALAYANA I. A son of Visvamitra. (M.B., Anu-
sasana Parva, Chapter 4, Verse 54) .
ASVALAYANA II. An Acarya. He was a disciple of
Saunaka. Asvalayana composed three famous works :
Asvalayana Grhyasutra, Asvalayana Srautasutia
and Asvalayana Stuti.
ATAK.A. A serpent born of the Kaurava dynasty. This
serpent was burnt at the Sarpasatra of Janamejaya.
(Sloka 12, Chapter 57, Adi Parva, M.B.)
ATAVlPURI. An ancient city in India, Sahadeva con-
quered this city. (M.B., Sabha Parva, Chapter 31,
Verse 72).
ATHARVAVA. A sage. When Arjuna dreamed of go-
ing to Siva accompanied by Ki'sna they visited in the
dream the asVama of this sage also.
ATMADEVA. See under Gokarna.
ATREYA. A sage. This sage had acquired the power
to go from one planet to another. Once this rsi went
to devaloka as the guest of Indra and there he drank
Amrta (the celestial elixir) and enjoyed the dances of
the celestial maidens A desire to have a similar heaven
of his own budded in his mind and he approached
Visvakarma who gave him a new heaven of his own.
But before long the demons took over this heaven
from him. Though Visvakarma took back the same
from the demons, Atreya did not go back but returned
to his old asrama on the banks of Gomati and doing
penance there for a long time attained salvation
(Brahma Purana).
More details. Atreya was also present among the
ascetics who assembled at the sarpasatra of Janameiaya
(Sloka 8, Chapter 55 Adi Parva, M.B.). '
2) Atreya was a disciple of Vamadeva. (Sloka 6, Chan-
ter 192, Vana Parva, M.B.) .
3) This rsi taught his disciples about Nirgunabrahma.
Sloka 7, Chapter 137, Anusasana Parva, M.B.).
ATREYA(M). A place of ancient Bharata. (Sloka 68
Chapter 9, Bhisma Parva, M.B.).
ATREYl I. Wife of King Cm. Svayambhuva Manu
got of his wife Satarupa two sons, Priyavrata and Uttana-
pada. Uttanapada got a son named Uttatna of Suruci
and one of name Dhruva of Sumti. Dhruva got three
95
AYAVASA
sons, Sis{i, Bhava and Sambhu. Sisti got five sons, Ripu
Ripunjaya, Sipra, Vi'kala and Vrkatejas. Caksusa was,
born to Ripu of his wife Brhati. Manu was born to
Caksusa of his wife Vlram. Urn was the son of Manu.
Uru got of Atreyi Aiiga, Sumanas, Svati, Kratu,
Aiigiras and Gaya. (Chapter 18, Agni Purana).
ATRliYl II. A river. (Sloka 22, Chapter 9, Sabha
Parva, M.B.) .
ATREYl III. Anasuya, wife of Atri is also called
Atrcyl.
ATREYl IV. Daughter of Maharsi Atri. She was married
to Ahgiras, son of Agni. Aiigiras always spoke rudely to
her and pained at this she once approached her father
and told him about this. Her father told her thus :
"Your husband is the son of Agni. That is why he
appears unbearable to you. Therefore give him a cold
bath always and he wo_uld gradually become mild."
Hearing this the devout Atreyi transformed herself into
a river and started to cool him down by constant
showers. This river later on became the famous Parusni
_ Nadl. (Brahmanda Purana) .
AVAHA. A Vayu. (M.B'., Santi Parva, Chapter 328
Verse 37) .
AVANTIKA. Daughter of Yaugandhariyana, a famous
character in the story of Udayana. (See under Yau^an-
dharayana ) .
AVARAyA. A King of Visvakarma's dynasty.
Genealogy. From Visnu were born in the following
order : Brahma - Dharma - Prabhasa-VisVakarma-Priya-
vrata-Agnldhra-Nabhi-Rsabha-Bharata-Avarana.
Bharata married the world-beauty, Pancajanl. Five
children, Sumati, Rastrabhrt, Sudarsana, Avarana, and
Dhiimraketu were born to her. (Bhagavata, Dasama
Skandha) .
AVARTANANDA. A sacred Tlrtha. One who bathes in
this tirtha will be able to enjoy life in Nandanavana.
(M.B., Anuslsana Parva, Chapter 25, Verse 45).
AVASlRA. A place in ancient India. It is said that
Kama conquered this place. (M.B., Vana Parva
Chapter 254, Verse 9) .
AVASTHYA. An Agni. (M.B., Vana Parva, Chapter
221, Verse 5).
AVIRHOTRA. A king of Visvakarma's dynasty.
Genealogy. From Visnu were descended in the following
order : Brahma - Dharma-Prabhasa-Visvakarma-Barhis-
mati-Priyavrata-Agnidhra-Nabhi-Rsabha-Avirhotra.
Jayanti, Rsabha's wife bore to him twenty children who
were : Bharata, Kuslvarta, Ilavarta, Brahmavarta,
Aryavarta, Malaya, Ketu, Bhadrasena, Indrasprk,
Vidarbha, Klkata, Kavi, Hari, Antarlksa, Prabuddha,
Pippalayana, Avirhotra, Dramida, Camasa and Kara-
bhajana. The eldest of them, Bharata, became the ruler
of India. From him this country came to be called
'BHARATA". All the younger brothers ruled over the
_ different parts of this country.
AYATI. A daughter of Mahameru. Two daughters were
born to Mahameru, Ayati and Niyati. Ayati was married
by Dhatl and Niyati by Vidhata. Dhata and Vidhata
are the two sons born to Bhrgu Maharsi of his wife
Khyfiti. Dhata got a son, Prana, of Ayati and Vidhata,
a son, Mrkandu of Niyati. Prfna got 'a son Dyutiman
and he got a ton Rajavan. (Chapter 10, Arhsam 1 , Visnu
Purana).
AYAVASA. A King. There is mention about this king
in Sakta 128, Mandala 1 of the Rgveda.
AYOGAVA 96
AYOGAVA. A special caste of people. Their profession
was drama acting. They were adepts in handicrafts. See
under Caturvarnyam. (Chapter 151, Agni Purana).
AYODHADHAUMYA. See under Ayodhadhaumya.
AYRAjAS. Name of a class of Kings. Till the beginning
of the 10th century A.D. Ayrajas were a prominent
political force in Kerala. They ruled over a huge area in
S. Kerala (S. Travancore) till the time of the Venad
dynasty coming into power.
AYUDHA PAR IKS A. A test in the skill of archery was
conducted when the Pandavas and Kauravas finished
their study at the feet of Dronacarya. This is described
beautifully in Chapter 134 of adi Parva, M.B.
AYURVEDA. It is the science which the sage Dhan-
vantari taught SuSruta. This describes all the diseases
and the treatment meant for them. Ailments are of four
kinds : Saririka refers to fever, skin diseases etc., Mana-
sika refers to those arising out of anger ; Agantuka
refers to cuts wounds and injuries, and Sahaja refers to
hunger, thirst, old age, etc. (Chapters 279 to 286, Agni
Purana). Refer Dhanvantari for more details.
AYUS I. Son of Pururavas and father of Nahusa.
1 ) Genealogy. Descending in order from Visnu Brahma-
Candra-Budha-PurCiravas-Ayus.
Ayus was born to Pururavas of Urvasl. To Ayus was
born of his wife Svarbhanavi Nahusa. (Sloka 24, Chapter
7, Adi Parva, M.B.).
2) Birth of the son. See under Nahusa.
3) Other details. Ayus was a king who had acquired
great power by penance. (Sloka 15, Chapter 296, Santi
Parva, M.B. ).
AYUS II. One who was the king of frogs. SuSobhana
was the daughter of this frog-king. Susobhana was
married to King Pariksit. For the interesting story of
the marriage of a king with a frog see under Pariksit II.
AYUSMAN. KaSyapa, son of Marici, got two sons,
Hiranyaksa and Hiranyakasipu and a daughter Simhika,
of his wife Diti. Simhika became the wife of Vipracitti.
Of her were born the celebrated asuras, Sairhhikeyas,
of which Rahu was one. HiranyakaSipu had four brave
sons, Anuvrata, Vrata, Prahlada and Sarhhrada. Of
these Vrata got a son Vrata, Samhrada got Ayusman,
Sibi, and Baskala and Prahlada got a son, Virocana.
Mahabali was the son of Virocana. (Chapter 19, Agni
Purana).
B
BABHRAVYA. An author of the 'Science of Love'.
Svetaketu was the first of the authors who had written
on the Science of amour (Kama-Sistra). Babhravya
made only a condensation of the work ofSvetaketu.
BABHRAVYAM. A clan or gotra of Brahmanas in
Ancient India. It is mentioned in Mahabharata, Santi
Parva, Chapter 342, Stanza 103 that the hermit Galava
belonged to this clan.
BABHRU I. A maharsi of the line of preceptors from
Vyasa. (See Guruparampara).
BABHRU II. A Yadava of the Vrsni dynasty. He was
one of the ablest of Yadava warriors. (Chapter 14,
Daksinatya Patham, M.B.). Even in his old age he
used to do penance. SiSupala carried away his wife when
once he was away in Dvaraka. He was a friend of Sri
Krsna. He died when hit by an arrow from Vyasa.
(Chapter 4, Mausala Parva, M.B.).
BABHRUVAHANA
BABHRU III. A king ofKaSi. By the help of Sri Krsna
he attained Rljyalaksml. (Chapter 28, Udyoga Parva,
M.B.).
BABHRU IV. A son of King Virata. (Sloka 33, Chapter
57, Udyoga Parva, M.B.) .
BABHRU V. One of the sons of Visvamitra who were
Brahmavadls. (Sloka 50, Chapter 4, Anusasana Parva.
M.B.).
BABHRUDAIVAVRDHA. A Yadava king. The informa-
tion from Puranas available about him is given below :
1) This Rajarsi was an adept in the art of yajna. He
was a disciple of Narada and Parvata Maharsi. (Aita-
reya Brahmana 7.34).
2) He was a Yadava of the Vrsni dynasty and one of the
seven noted ministers of the Yadu line of Kings. (Sabha
Parva, M.B.).
3) At the time of the kidnapping of Subhadra Babhru-
daivavrdha was partaking in a grand festival at the
mountain ofRaivataka. (Chapter 211, Adi Parva, M.B.) .
4) When once this Rajarsi went on a visit to Krsna,
SiSupala carried away his wife. (Chapter 42, Sabha
Parva, M.B.) .
5) When in the end theYadavas in Dvaraka quarrelled
with each other and were destroyed, the plight of the
Yadava ladies became miserable. Then Sri Krsna
entrusted Dvaraka and Babhrudaivavi'dha with the task
of taking care of them. But in the battle of the maces
he was killed with a mace thrown at him. (Chapter 5,
Mausala Parva, M.B.) .
BABHRUMALI. A sage. He was a lively member of the
Sabha of Yudhisthira. (Sloka 16, Chapter 4, Sabha
Parva, M.B.).
BABHRUSETU. A Gandhara king. He was the brother
of Druhyu and father ofPurovasu. (Chapter 277, Agni
Purana ) .
BABHRUVAHANA. A son of Arjuna.
1) Birth. When the Pandavas were residing in Indra-
prastha after marrying Pancali, Narada went to see
th°m once. With a view to avoiding any quarrel bet-
ween the Pandavas over the one wife they jointly possess-
ed, Narada suggested that each should take Pancali
for a year in turn and he who violated the arrange-
ment should go to the forest for a year. Once Arjuna
went to the house of Yudhisthira who was with Pancali
and for thus violating the arrangement Arjuna had to
go to the forest for a year. During this exile while he
was staying at Gangadvara he married the serpent girl,
Ulupi and got a son called Iravan of her.
After that he went to a country called Manalur. At
that time that country was being ruled by a king called
Citrangada. Prabhanjana one of the forefathers of
Citrangada had, by hard penance for a progeny, acquir-
ed from Siva a boon and each of his successors got a
son each to maintain the line. But when it came to
Citrangada to his surprise he got a girl instead of a son.
But he got her up as a son and named her Citrangada.
It was when she was ready for marriage that Arjuna
went there. The king received Arjuna with respect and
after enquiring about his welfare requested him to marry
his daughter. Arjuna married her and stayed there for
three months. Leaving that place Arjuna went to
Pancatirtha and there he gave salvation to the celestial
maidens who were lying in the tirthas as crocodiles.
When he went back to Manalur Citrangada had deli-
vered a son whom he named Babhruvahana. Promising
BADARIKASRAMA (BADARYASRAMA) 97
them that he would take them later to Hastinapura, he
left the place.
2) His fate to kill his own father. It was by a ruse that
Arjuna made Bhisma fall. Arjuna put Sikhandi before
his chariot and Bhisma refused to take arms against a
eunuch and accepted defeat. But Gaiigadevi witnessing
the battle between Bhisma, her son, and Arjuna from
above could not bear this foul play and so cursed that
Arjuna would die at the hands of his son. Ulupi the
serpent wife of Arjuna heard this curse and went to her
father Kauravya who in turn went to Gaiiga and begged
for a relief from the curse. Gaiigadevi then said that
Arjuna would be killed by Babhruvahana but would be
brought to life by Ulupi by placing the Mftasanjlvani
stone on the dead man's breast.
3) The killing of Arjuna. The Mahabharata battle was
over. When Yudhisthira was performing the Asvamedha
yaga Arjuna conducted a victory march with the yaga
horse. On his way he reached Manalur. At once Ulupi
called Babhruvahana and asked him to challenge Arjuna.
Babhruvahana with his bow and arrows attacked Arjuna
and in the grim battle that followed Arjuna fell dead.
Seeing this Citraiigada came to the place of battle
weeping and abused Ulupi for persuading Babhruvahana
to kill his own father. Ulupi immediately went to the
serpent world and brought the Mrtasanjivani stone and
as she placed it on Arjuna's breast he came to life as if
waking up from a sleep. When he saw Citrarigada,
Babhruvahana and Ulupi he smiled and asked them
why they had all come there. Ulupi then explained to
him the story of the curse and extremely pleased over
the end of the curse Arjuna took them all to Hastina-
pura. (Chapters 218 to 210 of Adi Parva and Chapters
79 to 82 of Asvamedha Pawa, M.B.).
4) Other details. (1 ) On reaching Hastinapura Sri Krsna
gave Babhruvahana as a present a chariot drawn by
divine horses. (Sloka 6, Chapter 88, AsVamedha
Parva, M.B.) .
(2) The diffeient names given to him in the Puranas are
as follows : Citrangadasuta, Manippurpati, Dhananjaya-
suta and Manipuresvara.
BADARIKASRAMA. (BAD ARYASRAMA ) . A very
holy place in the Himalayas. It was here that Nara and
Narayana did penance for thousands of years and the
Puranas, therefore, give it a very prominent place in
them.
BADARlPACANA TlRTHA. (BADARAPACANA). A
sacred place in Kuruksetra. If one lives here fasting for
twelve years eating dates only, one will become as
great as Vasistha. (Chapter 83,'Vana Parva, M.B.).
BADARlVANA. A sacred place. ViSalapurl an ancient
city of puranic fame is near this place. The Badarik-
asYama comprises Badarivana and Visalapurl also.
BADAVAGNI. See under Aurva.
BADHIRA. A serpent of the Kasyapa dynasty. (There
is a reference to this serpent in Sloka 16, Chapter 74,
Udyoga Parva. M.B.) .
BADULI. A son of Visvamitra. He was a follower of
the Brahma cult. (M.B., AnuSasana Parva, Chapter 4,
Stanza 53).
BAHIRGIRI. A mountainous region of ancient Bharata.
Mention is made in Mahabharata, Sabha Parva,
Chapter 27, Stanza 3 that this country lying in the
vicinity of the Himalayas had been conquered by Arjuna
during his conquest of the North,
BAHUKA II
BAHU I. A king of the Surya-varhsa (solar dynasty) . He
was the father of Sagara. He is known by the name
Subahualso. This king was once defeated in a battle and
being weary and sad he entered the hermitage of Aurva.
His queen was given poison by another wife of the
King. But the child in her womb did not die. The queen
wanted to jump into the fire in which the body of her
husband was to be burned. But Aurva told her that her
son would become a famous king and that she should
not commit suicide. Thus she desisted from committing
suicide. A son was born to her. As she had been poison-
ed when the child was in her womb the son was given
the name Sagara (with poison) . It is said in Maha-
bharata, Adi Parva that this prince became a famous
king later.
BAHU II. Mention is made in Mahabharata, Udyoga
Parva, Chapter 4, Stanza 22, that the Pandava's thought
of sending an invitation to a king named Bahu for the
battle between the Kurus and themselves.
BAHU III. A king of the Sundara dynasty. Mention is
made about this king in Mahabharata, Udyoga Parva
Chapter 74.
BAHUBHA.RYATVA. (Polygamy). Polygamy was a
custom in vogue in ancient India. It was not prohibit-
ed for a man to have more than one wife. It was
customary to give dowry also. It is said in the Rgveda,
Mandala 10, Anuvaka 3, Sukta 1 1 that the bride should
proceed to the house of the husband, after the marriage.
A spell (mantra) meant for keeping down one's co-wife,
is seen in the Rgveda, Mandala 10, Anuvaka 11, Sukta
17. It is a prayer to destroy the love of husband for a
co-wife and to direct that love towards oneself. The
deity of this spell is Indrani the wife of Indra who was
a polygamist. In those days marriage was an essential
duty. Widow marriage was not forbidden.
BAHUDA. A holy bath. If one stays in this place for a
night in celibacy and fast, one will get the fruits of
performing a sacrifice to devas (gods). The modern
investigators say that this place is on the bank of river
Dhavala which flows near Avadhi. It is mentioned in
Mahabharata, Santi Parva, Chapter 23 that the hermit
Likhita had recovered his lost hand, by bathing in this
holy place and giving oblations to his ancestors.
BAHUDAMA. An attendant of Subrahmanya. (M.B.,
Salya Parva, Chapter 46, Stanza 10).
BAHUDANTAKA. A book on the science of Ethics (Niti-
£astra) , the work of Brahma. It contains ten thousand
chapters. This book was abridged into five thousand
chapters by Purandara. (M.B., Santi Parva, Chapter 69,
Stanza 83).
BAHUDANTl. Mother of Purandara who was the Indra
during the Manvantara (Period of a Manu ) of Manu
Vaivasvata. (See the word Purandara).
BAHUDASUYAS" A. The wife of Pariksit, a King of the
Kuru dynasty. A son named Bhlmasena was born to her
(M.B., Adi Parva, Chapter 95).
BAHUGAVA. A king born of the family of Yayati.
(Bhagavata, Skandha 9 ) .
BAHUKA I. A serpent born in the family of Kauravya.
This snake fell in the sacrificial fire of Janamejaya and
was burnt to death. (M.B., Adi Parva, Chapter 57,
Stanza 13).
BAHUKA II. The pseudo-name assumed by Nala when
he was living in the palace of Rtuparna in disguise.
For further information see the word Nala.
BAHUKA III
98
BAHUKA III. A mighty hero of the family of the
\ rsiiis About this Bahuka, mention is made in Maha-
bhafata, Vana Parva, Chapter 129, Stanza 19.
BAHULA I. A river. In Mahabharata, Bhisma Parva,
Chapter 9, Stanza 29, mention is made about this river
which is famous in the Puranas.
BAHULA II. An attendant of Subrahmanya. (M.B.,
Salya Parva, Chapter 46, Stanza 3).
BAHULA HI. Wife of Vidura a Brahmin, who frequented
the houses of harlots. Bahula was in the habit of going
to the temple of Gokarna and hear Puranas, after the
death of her husband. By this good deed Vidura got
deliverance from sin. (Skanda Purana 3.3.22).
BAHULASVAN 1. A king of the family of Sri Rama.
(Bhagavata, Skandha 9) .
BAHULASVAN II. A king of Mithila. He was god-
fearing. Once Sri Krsna visited his palace. At that time
he received much good advice from Sri Krsna. (Bhaga-
vata, Skandha 10).
B \HUMULAKA. A serpent born to Kasyapa Prajapati
of his wife Kadru. (M.B., Adi Parva, Chapter 35,
Stan/a 16).
BAHUPUTRA. A Prajapati (creator) . He was one ot
the spiritual sons (Manasaputras) of Brahma. (Vayu
Purana 65:53).
BAHUPUTR1KA. An attendant (female) oi bubrah-
manya. (M.B., Salya Parva, Chapter 46, Stanza 3) .
BAHURATHA. A king of the family of Bharata.
(Bhagavata, Skandha 9) .
B \HURDPA. One of the eleven Rudras. Eleven
Rudras were born to Kasyapa by his wife Surabhi.
Surabhi, who had been purified by Mahesvara whom
she had pleased by her penance, got as sons, Aja,
Ekapad, Ahirbudhnya, Tvastr and Rudra.The renown-
ed Visvarupa was the son of Tvastr. The eleven
Rudras are Kara, Bahurupa, Tryambaka, Aparajita,
Vrsakapi, Sambhu, Kapardin, Raivata, Mi'gavyadha,
Sarpa and Kapalin The number of the Rudras is one
hundred lakhs. They pervade everything moving and
not moving. (Agni Purana, Chapter 18).
BAHUSALI. A prince of Avanti. He was a friend ot bri-
datta. (For further information see the word Sridatta) .
BAHUSUVARYAKA. An ancient city on the bank of
the Ganges. (Kathasaritsagara) .
BAHUVADYA. A country in ancient India. Mention
is made about this country in Mahabharata, Bhisma
Parva, Chapter 9, Stanza 55.
BAKU VIDHA. A king of the family of Anga. (Agni
Purana, Chapter 277).
BAHUYOJANA. An attendant of Subrahmanya. (M.B.,
' Salya Parva, Chapter 46, Stanza 9).
BAHV\Sl. One of the hundred sons of Dhr'tarastra. It
is mentioned in Mahabharata, Bhisma Parva, Chapter
28 that he was killed by Bhimasena in the battle oi
Mahabharata.
B\HYAKAR""A. A serpent born to Kasyapa Prajapati
' of his wife, Kadru. (M.B., Adi Parva, Chapter 35,
Stanza 9) .
BAKAII
BAHYAKU.NDA. A serpent born in the family of Kas-
yapa Prajapati. Mention is made about this serpent in
Mahabharata, Udyoga Parva, Chapter 103.
BAHYASVAN. A king of the Puru dynasty. He was the
son of King Purujati. Five sons were born to Bahyas-
van called Mukula, Srnjaya, Brhadistha, Yavinara and
Krtnila. These five sons became famous as Pancalas.
Of these, the family of Mukula became the Mauku-
lyas, who were having temples and were of two classes.
A son named Paftcasva was born to Mukula. A son
named Divodasa and a daughter named Ahalya were
born to PancaSva. Ahalya got with child from the
hermit Saradvata and gave birth to a son named Sata-
nanda. (Agni Purana, Chapter 278) .
BAKA. Daughter of'the demon, Sumali. He had four
daughters : Baka, Puspotkata, Kaikasi and Kumbhi-
nadi. Ravana is the son of Kaikasi. (Uttara Rama-
yana ) .
BAKA I. A demon. The Pandavas escaping from the
trap of Arakkilla (lac-house) through a secret tunnel
went to the village Ekacakra on the banks of the
river Gaiiga and stayed there in the house of a brahmin.
Baka was a demon who was terrorising the villagers
there. He used to come to the village freely and carry
away people for his food. Because of this nobody lived
in peace and so they all joined together and decided
to send one man daily with plenty of other eatables to
the demon in this cave. Days went by like that and
one day the turn came to the brahmin who was shelter-
ing the Pandavas. That brahmin had besides his wife
one son and a daughter. The problem arose as to who
should go to the demon. The father was willing but
the wife did not want him to go and vice versa. The
children began to cry and hearing the noise Kunti,
mother of the Pandavas, went there to enquire and
learned, the tragic story of the family. She immediately
went to Bhima and acquainted him with the problem
before the brahmin. Bhima at once volunteered to go
to the demon deciding to kill the man-eater and thus
putting an end to his depredations.
Bhima started on his journey to the demon carrying a
cartload of rice and curry. Deliberately Bhima arrived
at the place of the demon very late. Baka rolled his
eyes in anger at the sight of the late-comer. But
Bhima without heeding him sat in front of the demon
and started eating the rice and curry. Baka charged
at Bhima with fury but Bhima defended and a battle
ensued in which Baka was killed and he fell dead
like a mountain-head dropping down.* (Chapters 157-
164, Adi Parva, M.B.) .
BAKA II. A demon. As young boys Sri Krsna and
Balaramabhadra were once playing in Ambadi (Goku-
la) on the banks of the river Yamuna when (the
demon, Baka, despatched by Kamsa, went to them in
the form of a huge terrible-looking stork. In no time
opening its ferocious beaks the stork swallowed Krsna.
But the touch of Kr-sna burnt the throat of the bird
and vomitting Ki'sna the bird fell dead.
•Kirmtra a demon, was the brother of Baka. (Sloka 23, Chapter ,1, Aranya Parva, M.B.).
/It is in the ,oth Skandha of Bhagavata that the story of this Baka occur,. But in the vernacular translate of the same the story,
not so clear. Hence the original in Sanskrit is quoted below :
Sa vai Bako nama mahanasuro bakarupadnrk
Agatya sahasa Krsnam tiksnatundo 'grasadbah
Krsnam mahabakagrastarh drstva Ramadayo 'rbhakah
Babhuvurindriyaniva vina pranam vicetasah.
BAKA III
99
BALBHADRA'
BAKA III. (Bakadalbhya) . The great sage who poured
into the sacrificial fire the country of King Dhrtarastra.
For details see under Dalbhya.
BALA. A sacred incantation. (See Atibala).
BALA I. (VALA) . A demon born to Kasyapa Prajapati
of his wife Danayu. This demon had three brothers:
Viksara, Vira and Vrtra. It was this Bala who later on
became the king of Pandyadesa. (Sloka 42, Chapter
67, Sloka 33; Chapter 65', Adi Parva, M.B.) .
Chapter 168 of Vana Parva states that this Bala was
killed by Indra. (For details see Vala) .
BALA II. A deva born to Varuna of his elder brother's
wife. (Sloka 52, Chapter 66, Adi Parva, M.B.).
BALA III. The son born to Parlksit of the Iksvaku
dynasty of the daughter of MandukarSja. This Bala
had two wives, Sala and Dala. (S'loka 38, Chapter 192,
Vana Parva, M.B.) .
BALA IV. A monkey. In the battle with Kumbhakarna
this monkey did many brave deeds. (Sloka 6, Chapter
287, Vana Parva, M.B.) .
BALA V. One of the two warriors whom Vayu Bhagavan
gave as a gift to Subrahmanya. The name of the other
was Atibala. (Sloka 44, Chapter 91, Salya Parva,
M.B.).
BALA VI. A Maharsi of ancient Bharata. He was the
son of Maharsi Arigiras. (Sloka 27, Chapter 208, Santi
Parva, M.B.) .
BALA VII. A sanatana Visvadeva. (Sloka 30, Chapter
91, Anusasana Parva, M.B.) .
BALA VIII. A parsada of Visnu. When Vamana trampl-
ed over the head of emperor Bali and sent him to
the underworld, the followers of Bali ascended the
yajna mandala and created a commotion. Bala was
one of the parsadas who then came to the scene to
quell the trouble. (Astama Skandha, Bhagavata) .
BALA IX. A son of Mayasura. He lived in a place in
the netherlands called Atala. He created ninetysix
different kinds of magic and gave them to the asura
magicians who by the use of them gave the devas
immense trouble.
Once when Balasura yawned three bad women, Svairim,
KaminI and PumscalT were born. They had with them
a potable substance called Hataka which they gave to
men whom they liked and after enlivening the sex
impulse in them enjoyed a sexual life with them to
their heart's content. ( Pancama Skandha, Bhagavata) .
Once during a fight between Indra and Jalandhara
Bala defeated Indra in a pathetic way. Indra then sought
refuge in him and praised him with songs. Flattered
by this Bala asked Indra to ask of him whatever he
wanted and the sly Indra requested for the physical
body of Bala. Without the least hesitation Bala cut his
body into pieces and gave him. Indra threw away the
cut pieces to different sides and all the places where
these pieces fell were at once transformed into Diamond
mines.
After the death of Balasura his wife Prabhavati went
to their preceptor (Kulaguru) Sukracarya and told
him all that took place and requested to bring back to
life her lost husband. But Sukracarya regretted that he
could not give life again to her dead husband but could
by his powers make her hear his voice again. Prabha-
vati agreed to that and then she heard her husband say
"Leave your body and join me". Prabhavati immediate-
ly courted death and joining Bala became a river.
(Padma Purana, Uttara Khanda, Chapter 6).
BALA(M). To know what are Dasabalas see under
Pattu.
BALABANDHU. A king of ancient Bharata. _There is a
reference to him in Sloka 236, Chapter 1, Adi Tarva,
M.B.
BALABHADRA. (Balabhadrarama, Balarama, Baladcva).
The elder brother of Sri Ki'sna and the eighth incarna-
tion of Mahavisnu.*
1 ) Birth. When the number of wicked kings increased
BhiimidevI (goddess of Earth) turned herself into a cow
and took refuge in Mahavisnu. Mahavisnu then pro-
mised to be born as the sons of Vasudeva named Bala-
bhadrarama and Sri Krsna and destroy the wicked.
Vasudeva was the son of the Yadava, Surasena. King
of Madhura. To Devaka the brother of another Yadava
King, Ugrasena, was , bdrn a daughter Devaki. The
marriage of DevakI with Vasudeva was celebrated but
on the same day an Asaririm (a heavenly voice from
above) said that the eighth child of DevakI would
kill Kamsa. Instantly Karhsa put both Vasudeva and
Devaki in jail. The first six sons born to Devaki were
killed the moment they were born by striking them
against the ground. Devaki became pregnant for the
seventh time. The babe in the womb was Ananta in-
carnate by Visnu 's directive to be of help to him when
he would also be born soon as Krsna. Therefore it
was necessary to save the child from the cruel hands
of Karhsa as it was certain he would kill the babe the
same way he had killed all the others before. So he
ordered Mayadevi to take the child from the womb of
DevakI and place it in that of RohinI, another wife of
Vasudeva. Mayadevi did so and the boy got the name
Samgharsana, also because of this. The news spread
that DevakI aborted. RohinI delivered a boy and was
named Samgharsana alias Balabhadrarama. (Dasama
Skandha, Bhagavata) .
2) The colour of Balarama and Sri Krsna. Sri Krsna is
the eighth child of Devaki. The elder brother Balarama
is white in complexion while the younger, Sri Krsna is
black in complexion. There is a story behind this. The
devas decided to be born as Gopalas (shepherds) in the
earth to be of help to Krsna in his duty of killing the
wicked. They informed Mahavisnu of their decision
and the Lord was immensely pleased. He then took
one white hair from his head and said that it would go
to Rohini's womb and change into Balarama and
Tarn talumulam pradahantamagnivad
Gopalasunum pitaram jagadguroh
Gacchardda sadyo 'tirusaksatam Baka-
Stundena bantum punarabhyapadyata
Tamapatantam sa nigrhya tundayor
Dorbhyam Bakam Karhsasakbam satam patih.
Pasyatsu balesu dadara lilaya
Mudavaho viranavaddivaukasam.
*c:n, . ,L ,.P ,.„ (Chapter n, Dasama Skandha, Bhagavata).
with that of Krsna 'bhadra 1S so mixed with that of Krsna a complete life story of Balarama could be had only if it is read along
BALABHADRA
100
BALABHADRA
taking a black hair said that it would go into Devaki's
womb and change into Sri Krsna. It was thus that
Balabhadra became white and Sri Krsna black. (Chap-
ter 199, Adi Parva, M.B.).
3) Brothers. Balabhadrarama had six brothers born of
his mother Rohi^I. They were : Gada, Sarana, Durd-
dama, Vipula, Dhruva, and Krta. (Navama Skandha,
Bhagavata) .
4) Till their marriage Sri Krsna spent his childhood
in Ariibadi and Balarama, in Madhura. Once the sage
Garga went to the house of Vasudeva and it was he
who then told the story behind the births of Balarama
and Krsna. Hearing this Vasudeva went to Madhura
and brought Balabhadrarama also to Ariibadi. Garga-
muni then performed all those sacred rites which were
usually done to boys of that age and both of them then
remained in Ariibadi. Several important events happen-
ed during their stay here, notable among which are :
Putanamoksam (killing of the demoness Putana and
giving her salvation). Sakafasuravadha (killing the
asura, Saka(a), Trnavarttavadha (killing the asura,
Trnavartta) , Vatsasuravadha (killing the asura,
Vatsa) , Bakavadha ( killing the demon bird, Baka) ,
Aghasuravadha (killing the asura, Agha) , Dhenuka-
suravadha (killing the asura, Dhenuka), Kaliamardana
(beating the snake, Kalia) and Pralambavadha (killing
Pralamba). (See under Krsna for more details).
Kariisa conducted a Capapuja (worship of the bow) to
kill Krsna. It was on a festive scale and both Krsna and
Balarama went to Madhura to attend the same. There
they killed Kariisa and after that went to the aSrama
of Sandipani Maharsi for education. When they complet-
ed their education they at the request of the preceptor
gave as Gurudaksina (The fee you pay in the end for
the instructions given) the lost child of the guru. Then
they went to Madhura and there several events took
place, important among which was the fight between
Kfsna and Jarasandha. By this time the Yadavas
were becoming lean financially and so to make some
money Krsna and Rama went to the diamond-infested
mountain of Gomantaka. On their way they met
ParaSurama doing penance under a Banyan tree. On
the advice of Parasurama they killed Srgalavasudeva
and got immense wealth. On their return Rama and
Ki'sna along with many Yadavas went and settled down
in the island, Dvaraka, in the western ocean. (Dasama
Skandha, Bhagavata) .
5 ) Marriage. Before the advent of Balarama and Krsna
the island Dvaraka was known as KuSasthall. It was
ruled over by a famous Rajarsi, Revata. This king was
the son of King Anartta and grandson of emperor
Saryati. Revata got a hundred sons, Kukudmin being
the first and a daughter named Revati. When the time
for marriage of his daughter came the King was anxious
to find out a fitting husband for her and he went to
Brahmaloka to take the advice of Brahma. Revati also
accompanied him. There stupefied he saw Vedas, Yajnas,
mountains, rivers, oceans, Rtus, all in divine figures
standing before Brahma, worshipping him. The sweet
celestial songs gave them both untold happiness. He
then told Brahma the purpose of his visit and Brahma
meditating for some time told him that Balabhadrarama,
son of Vasudeva, was the only one person suited for
her. The king returned to Dvaraka and gave his
daughter in marriage to Balarama. (Saptama Skandha,
Devi Bhagavata) .
6) A pilgrimage. When the great Pandava-Kaurava
battle started Krsna became the charioteer of Arjuna
and Balarama went to the forest, Naimisa. He was not
much interested in the battle. At the forest of Naimisa
he saw Suta telling Puranic stories to the several sages
assembled there before him. Suta did not rise up when
he saw Balarama and the latter moved to anger very
soon cut off the head of Suta. The sages assembled there
decried the act of Balarama and lamented deeply over
the incident. At this Balarama promised that he would
give birth, from the dead body of Suta, to one who will
be well versed in all the Vedas, sastras and sciences. The
sages then blessed Balarama.
During that time there lived in the vicinity of Naimisa
forest a demon called Balvala (Vatkala). He used to
annoy the sages there and the sages requested Bala-
rama to put a stop to the atrocities of that demon. He
immediately killed the demon by his weapon, Hala,
and then raised from the dead body of Suta a pandita
of great erudition. Later, to remedy the sin of killing
Suta, Balarama, repentant, visited all the sacred places
in Bharata. Once when he heard about the grim battle
between Duryodhana and Bhimasena, he went to the
battle-field and tried his best to stop the war. Dis-
appointed he returned to Dvaraka. (Dasama Skandha,
Chapter 79, Bhagavata) .
7) Death. Once the rsis Narada, Kanva and Visva-
mitra came to Dvaraka. To make fun of them some of
the Yadavas dressed a Yadava like a pregnant woman
and producing her before the sages asked them what
child she would deliver. Enraged at this the munis
said in one voice that she would deliver a mace and that
iron mace would be the cause of the end of all
Yadavas.
After the Mahabhiirata battle the Yadava dynasty re-
mained alive only for thirtysix years. After that by
the curse of the brahmin the Yadavas were all killed in
a drunken brawl between themselves in the very pre-
sence of Krsna and Balabhadra. This happened on the
shore of Prabhasa tlrtha and Balarama was sitting
there then in deep meditation. Suddenly the soul of
Balarama went out from his mouth in the shape of a
white serpent and the serpent entering the nether world
was given a warm welcome by the prominent serpents
there. (Mausala Parva, M.B. ).
8) Other details.
(1) It was Balabhadrarama who taught Bhimasena the
mace-fight. (Sloka 4, Chapter 138, Adi Parva, M.B.) .
(2) Balabhadrarama was present along with Sri Krsna
at the marriage of Pancall. (Sloka 1 7, Chapter 185,
Adi Parva, M.B.).
(3 ) Balabhadrarama became very indignant when he
heard about Arjuna carrying away Subhadra and it was
Krsna who pacified him. (Chapter 22, Adi Parva, M.B. ).
(4) He was present at the marriage of Abhimanyu
conducted at the city of Upaplavya. (Sloka 21, Chapter
72, Virata Parva, M.B.) .
(5 ) He was very insistent that the Panda vas and Kau-
ravas should come to a truce. ( Chapter 2; Udyoga
Parva, M.B.).
(6) He witnessed the battle of maces between Duryo-
dhana and Bhimasena at Kuruksetra. (Chapter 34,
Salya Parva, M.B.).
BALABHADRARAMA II
lol
BALAKHILYA(S) (VALAKHILYAS)
(7) Balarama conducted a pilgrim tour and visited all
the holy places of Bharata at a time when the Pandava-
Kaurava war was in full swing. (Chapter, 35-54, Salya
Parva, M.B.) .
(8) Balarama was of opinion that it was unjust ofBhima-
sena to have killed Duryodhana and was about to kill
Bhimasena. (Sloka 4, Chapter 60, Salya Parva, M.B.) .
(9) Once Balarama spoke in extolling terms about the
secrets of Dharma. (Sloka 17, Chapters 126, Salya
Parva, M.B.).
(10) It was Balarama who performed the obsequies of
Abhimanyu. (Sloka 6, Chapter 62, Asvamedha Parva,
M.B.).
(11) He went to Hastinapura when Yudhisthira per-
formed the Asvamedha yaga. (Sloka 4, Chapter 66,
Asvamedha Parva, M.B.) .
(12) Balarama introduced Prohibition in Dvaraka.
(Sloka 29, Chapter 1, Mausala Parva, M.B.).
(13) Once he made dry the river Kalindi. (See Kalindi) .
BALABHADRARAMA II. A very mighty serpent.
(Sloka 37, Chapter 1, Adi Parva, M.B.).
BALADA. The first son of the Agni, Bhanu. It is this
Agni which gives life and strength to all living beings.
(Sloka 10, Chapter 221, Sand Parva, M.B.) .
BALANDHARA. A daughter of the king of Kasl. Let
the mightiest of men marry her, said her father. Defeating
all the kings who tried to take her Bhimasena married
her and SarvaSa was the son born to Bhimasena of
Balandhara. (Sloka 70, Chapter 95, Asvamedha Parva,
M.B.).
BALADHI. An ancient hermit. He was powerful. He
performed a severe penance for getting sons. The
Devatas appeared and granted him a boon. Accordingly
a son called Medhavin was born to him. Once Medhavin
teased the great hermit Dhanusaksa, who cursed him to
death. (M.B., Vana Parva, Chapter 135).
BALAHAKA I. (VALAHAKA) . A serpent famous in
the Puranas. This serpent stays
Varuna, worshipping him.
Chapter 9, Stanza 9) .
BALAHAKA II. (VALAHAKA)
dratha the King of Sindhu. He
kidnapping Draupadi. (M.B.,
265, Stanza 12).
BALAHAKA III. (VALAHAKA) . A famous horse yoked
on the right side of the chariot of Sri Krsna. Mention
is made about this horse in M.B., Virata Parva, Chapter
45, Stanza 23.
BALAHAKA IV. A king. Once Siva gave this king a
vision of him in the shape of a cow-calf. After that in
the place where Siva appeared as calf a Sivalihga
arose. It began to grow to the extent of an atom daily.
But the growth ceased, when an outcaste who became
so by Karma (action) visited it. (Skandha Purana
3-2-27) .
BALAKA (VALAKA). A forester. This forester used to
go for hunting and he gave everything he got to his old
parents without reserving anything for himself. One
day he did not find any animal even though he had
made a thorough search in the forest. He was much
worried. At last he reached the bank of a river. He
saw an extraordinary animal drinking water. He had
never seen such an animal before.
the durbar
(M.B., Sabha
hall of
Parva,
. A brother of Jaya-
helped Jayadratha in
Vana Parva, Chapter
It was a peculiar creature. That creature had done
penance before Brahma, from its young age with the view
of destroying everything. Brahma appeared before the
creature and granted it the boon that it would have the
power to make anything blind. Brahma also said that
anybody who killed the creature would be given a place
in the realm of Gods. The creature had been wandering
in the forest making blind every creature it met, and
one day it was drinking water and it was then that
Valaka shot it down. As soon as the creature fell down
the gods showered flowers, and took him to the realm
of Gods in a divine chariot. (M.B., Karna Parva,
Chapter 69) .
BALAKATlRTHA.(VALAKATlRTHA). A holy place
near the mountain of Gandhamadana. Those who bathe
in this holy bath would become as bright and famous as
devas (gods) It is mentioned so in the Mahabharata,
Anusasana Parva, Chapter 25, Stanza 19.
BALAKASVA. (VALAKASVA). He is the grandson of
the hermit Jahnu and the son of Aja otherwise called
Sindhudvlpa. Balakasva had a son called Kusika. (M.B.,
Santi Parva, Chapter 49, Stanza 3) .
BALAKHILYA(S). (VALAKHILYAS). A group of
hermits.
1) Origin. Sixty thousand hermits were born to Kratu,
one of the Saptarsis (seven hermits), by his wife,
Santati.* They are called Balakhilyas. Everyone of
them was only the size of half a thumb, but they were
as bright as the blazing sun and had attained control
over their senses. (Visnu Purana, Amsa 1, Chapter 10).
2) Garuda (Eagle) and Bdlakhilya(s). A story connect-
ing the birth of Garuda with Balakhilyas occurs in
the Puranas.
Once Kasyapa Prajapati performed a sacrifice to
obtain children. The work of bringing firewood for
the sacrifice was entrusted to Indra and the other
devas (Gods) and the Balakhilyas. When Indra was
heaping up on heaps pieces of big logs the Balakhilyas
who were very small were bringing in chips of
wood. Seeing this Indra laughed. The Balakhilyas
got angry and stopping the work entrusted to them
began to do penance with a view to create an-
other Indra. Knowing this Indra was much flurried.
He went to Kasyapa and told him everything. Kasyapa
went to the Balakhilyas and pacified them. At this time
Vinata, a wife of Kasyapa, was doing penance to
obtain a son. Kasyapa said that the penance of the
Balakhilyas would not be fruitless and that as a result
of their penance a son who would overpower Indra
would be born to Vinata. Accordingly a son was born
to her. Garuda was that son. The fact that Garuda
overthrew Indra when he went to heaven for ambrosia,
is well known. (M.B., Adi Parva, Chapter 31).
3) Routine of life. The Balakhilyas live in themandala
of Surya (solar region). They travel in front of the sun
in the shape of birds. They wear hides of animals. They
are righteous and are only as big as a thumb. They are
very ardent in doing the works of devas ( Gods) . They
are sinless. There are Balakhilyas living in the lunar
region also. They worship the Sun daily. All the world
stand firm in truth because of the penance of the
Balakhilyas. (M.B., Anusasana Parva, Chapter 141.).
*In some other Puranas the mother of Balakhilyas is given the name 'Sannati'. This may be a mistake in the manuscript.
BALAKHILYA SAMHITA
102
BALAYANI
4) Other information. (1) Garuda (Eagle) who went
to the realm of devas (gods) for Amrta (amb-
rosia) took rest on the branch of a banyan tree, and
that branch was broken from the tree. Sixty thousand
Balakhilyas were doing penance hanging head down-
wards on that branch. Garuda knew this only after the
branch was broken. Feiring the curse form them he took
the branch in his beak and flew about here and there.
At last, according to the advice of Kasyapa, he took the
branch to the mount Gandhamadana and without caus-
ing any harm to the small hermits placed it there
(M.B., Adi Parva, Chapter 30).
(2) When Dusyanta entered the hermitage of Kanva
he saw the Balakhilyas doing panance, hanging down
on the trees in the vicinity. (M.B., Adi Parva, Chap-
ter 7).
(3) In Valmlki Ramayana, Balakanda, Sarga 51, it
is mentioned that the Balakhilyas were engaged in
prayer and meditations and offering oblations to fire
in the hermitage of Vasistha.
(4) It is mentioned in ValmTki Ramayana, Balakanda,
Sarga 51, that in the period of the Ramayana, in
South India, when Ravana was going to the house of
Maiica, he saw the Balakhilyas doing penance.
(5) The Balakhilyas learned the Vedas and Sastras
(scriptures) sitting in the chariot of the sun. (Kampa
Ramayana, Parvakanda).
BALAKHILYA SA&HITA. See the word Guruparam-
para
BALAKI. (VALAKI) . One of the hundred sons of Dh.'ta-
rasfra. Mention is made in the Mahabharata Adi
Parva, Chapter 185, Stanza 2, that Valaki had been
present on the occasion of the svayarhvara (wedding)
of Draupadi.
BALAKI. A hermit. He is called Gargya also as he is
a son of Garga. He acquired much knowledge and so
he became arrogant. Because of this some called him
Di'ptabalaki.
Once the hermit went to the King of KasI and told him
that he would impart to him the knowledge of Brahma.
The king replied that he would give thousand cows in
return. Balaki declared that the sun-god was Brahma.
The king said that he had known it. Everything that
Balaki said had been known to the king earlier.
So, in the end Balaki had to become the disciple of the
King. Then the King took him to a man who was sleep-
ing. The King called the sleeping man. But he did not
wake up. The King woke him up and then asked the
hermit, where he had gone when he was sleeping. Balaki
could not say where men go when they are sleeping
and where they return from when they wake up. The
king said "In our sleep we attain 'Sarupya' (assimila-
tion to god) . But we are not aware of it. Though
we get eternal bliss we do not know it. If we can get
eternal bliss when we keep awake that is 'Atmajnana'
(knowledge of Supreme Soul) . As the flames emanate
from fire, and as the spider weaves its net and sits in its
centre, the soul creates everything, controls everything
D AT P^rAvades everything." (Brhadaranyakopanisad) .
D j- An ancient king of Bharata. While the
Pandavaswere living incognito in the kingdom of Virata
Duryodhana and his brothers stole the cows of Virata
in consequence of which there was a battle. The devas
(gods) came in planes to see the fight between Arjuna
and the teacher Krpa. It is mentioned in the Maha-
bharata, Virata Parva, Chapter 56, that the King Balaksa
was there with the gods when they came to see the fight.
BALAMITRA. A king. Satrughna who led the yaga
horse of Sri Rama fought with Viramani and at that
time Balamitra fought on the side ofVIram'ani. (Chapter
40, Patala Khanda, Padma Purana) .
15ALAMODAKA. The son of Suratha, the King of
Kundalanagarl. (Padma Purana, Chapter 40).
BALANlKA (VALANlKA) I.' A son of the King
Drupada. Mention is made in Mahabharata, Drona
Parva, Chapter 156, that Asvatthama killed him in the
battle of Kuruksetra.
BALANlKA (VALANlKA) II. A brother of Matsya,
the King of Virata. During the battle of Kuruksetra
he had taken the side of the Pandavas and had fought
against the Kauravas. (M.B., Drona Parva, Chapter
158).
BALASVAMl. A warrior of Subrahmanya. (M.B., <Jalya
Parva, Chapter 45, Stanza 74) .
BALAVATl. The daughter of hermit Kanva. She did
penance to please the Sun to obtain a husband of a
very good nature. The Sun appeared before her and gave
her some dates and asked her to prepare food with them
and bring them back. Balavati began to cook the dates.
Though all the faggots she had gathered were consumed
it was not properly boiled. As there was no more fire-
wood she put her leg into the oven. Seeing this the Sun-
God was pleased and said "All your wishes will be
realized". From that day onwards that place was called
by the name 'Balapa'. (Padma Purana, Uttara Khanda
Chapter 152).
BALAVINASTAKA. The hero of a story, given in Katha-
saritsagara, Kathamukhalambaka, Taraiiga six, to show
that it is not good to make others angry. The story is
as follows : —
Long ago there was a Brahmin named Rudra Sarma.
He had two wives. Both gave birth to a son each. The
elder wife died and her son also was brought up by the
younger wife. Being jealous she fed the child with food
too hard for the child and it became lean with stomach
swollen and the bones projecting. It looked an uncouth
figure. Seeing him like this Rudra Sarma called him Bala-
vinastaka (one who is lost when he is a boy). He
gradually grew up. When he was only five years old he
showed extraordinary intelligence. One day he decided
to teach his foster-mother a lesson. On that day he was
sitting alone on the lap of his father. He said to his
father, "Father, I have two fathers". Thenceforward the
father began to doubt his wife, that she was having a
lover. He grew jealous. He would not talk to her. The foster-
mother thought Balavinastaka was the cause for this
change in her husband's behaviour. One day she called
the boy to her mildly and asked him for the reason for
the change in the behaviour of his father towards her.
He said that he would bring about a change in the beha-
viour of his father if he would be cared for properly.
She agreed. Then he took a mirror and held it before
his father and when the reflection of his father fell in
the mirror he said, "Father, I have two fathers". Imme-
diately the doubt of his father was removed. It is not
right to make even a boy angry.
BALAYANI. An acarya (Teacher). In Bhagavata,
S<andha 10, it is seen that Balayani was taught Bala-
khilya samhita by Baskala.
BALAYOGl
103
BALI (MAHABALI) I
BALAYOGl. A king of the Anga dynasty. He was the
son of Bali, who had six sons named Ariga, Vahga,
Kalhiga, Pundra, Baleya and Balayogi. (Agni Purana,
Chapter 2 7 7)'.
BALAYUS. One of the eight sons born to Pururavas by
Urvasi. (Padma Purana, Si'sti, Chapter 12).
BALHlKA. (BALHIKA) I. A powerful king born in
the family of Ahara. (M.B., Adi Parva, Chapter 67,
Stanza 25) .
BALHlKA II. A king who in his previous life was the
asura called Krodhavasa. It is mentioned in Maha-
bharata, Drona Parva, Chapter 96, Stanza 12, that
this King helped the Kauravas in the battle of Kuruk-
setra.
BALHlKA III. A kingwhowas the third son of Janame-
jaya and the grandson of King Kuru. (M.B., Adi Parva,
Chapter 94, Stanza 56).
BALHlKA IV. A son of Pratipa, a King of the Kuru
dynasty. He had two brothers, Devapi and Santanu. It
is said in Mahabharata, Adi Parva, Chapter 94 that
Sunanda, the princess of the country of Sibi was their
mother. Mention is made in Bhagavata, Skandha 9,
Chapter 22, Stanza 18 that this king Balhlka had a son
named Somadatta. Balhlka was a friend of the Kauravas
and the Pandavas. Balhika exhorted them strongly, not
to engage in a battle. Still, when the battle was begun,
Balhika sided with the Kauravas. Balhika was once
elected as the general of eleven divisions of the army
of Duryodhana.
The achievements ofBalhlka in the battle of Kuruksetra
are given below : —
1) There was a combat on the first day of the battle
between Balhlka and Dhrstaketu. (M.B., Bhlsma Parva,
Chapter 45, Stanza 38) .
2) Bhimasena defeated Balhlka. (M.B., Bhlsma Parva,
Chapter 104, Stanza 26).
3) Fought with Drupada. (Mahabharata, Drona Parva,
Chapter 25, Stanza 18).
4) Balhlka fought with Sikhandl. (Mahubhitrata, Drona
Parva, Chapter 96, Stanza 7) .
5) Bhimasena killed Balhika. (Drona Parva, Chapter
157, Stanza 15).
BALHlKA V. The charioteer of Dharmaputra. (M.B.,
Sabha Parva, Chapter 58, Stanza 20).
BALHlKADESA. A country in ancient Bharata. Mention
is made about this country in Mahabharata, Bhlsma
Parva, Chapter 9.
BALI (MAHABALI) I. An emperor of the Asuras. He
was the son of Virocana and the grandson of Prahlada.
1 ) Genealogy and Birth. The Asuras or the Daityas are
the sons born, of his wife Diti, to Kasyapa Prajapati, son
of Marici and grandson of Brahma. There were so
many Asuras born as the sons of Diti. But among them
Hiranyaksa, Hiranyakasipu, Surapadma, Sirhhavaktra,
Tarakasura and Gomukha were notorious. Of their
sisters Sirhhika and Ajamukhl were famous.
Four sons called Prahlada, Sarhhrada, Hrada and
Anuhrada were born to Hiranyakasipu. Virocana was
the son of Prahlada and Mahabali was the son of Viro-
cana. Bana was born from Mahabali and four crores of
Asuras called Niviitakavacas were born from Bana.
2) The churning of the ocean. Once Mahlbali had stolen
the wealth of Devendra. While he was carrying it to
his .house, it all fell in the ocean. Mahavisnu ordered
the devas (gods) to recover the lost wealth from the
ocean. It was impossible to churn the ocean without
the help of Mahabali. So the devas went to Mahabali
and sought his help. Mahabali agreed to help them.
The real aim of the devas was not to regain the lost
wealth but to obtain the celestial nectar known as Nectar
of Immortality (Amrta) and to defeat the Asuras in
battle. On the side of the Asuras there was the know-
ledge of the Mr tasafijivani (life-restoring remedy) . So
the dead were being brought to life. But it was not
possible for devas to do so. It was to make up this
deficiency, by obtaining Ambrosia from the sea, that
the devas tried to churn the sea, under the pretence of
recovering the lost wealth. Mention is made in the
Visnu Purana, Arhsa 1, Chapter 9 and Matsya Purana,
Chapters 250 and 251 that these events took place
during the regime of the Indra named Mantradruma in
the Caksusamanvantara (the period of the manu named
Caksusa).
3) War with Indra. The great teacher Sukra again
anointed Bali, who was brought to life again, as Indra.
After that he performed the sacrifice of Visvajit (con-
queror of the world) on behalf of Bali. Assuming the
responsibilities of government, Bali performed one
hundred Asvamcdha yagas (Horse sacrifices) (Bhaga-
vata, Skandha 8) .
After the Visvajit sacrifice, Yajnadeva (god of sacrifice)
who was greatly pleased at the sacrifice, presented Bali
with a divine chariot, equal in all aspects to that of
Indra, a golden bow, two quivers, which would never
become empty and a divine armour, and his grand-
father gave him a garland that would never fade, and
the teacher Sukra gave him a divine conch, and Brahma
presented a garland. (M.B., Santi Parva, Chapter 216) .
4) Attainment of the Position of Indra. Mahavisnu had
not been on good terms with the devas, for a time.
Taking this opportunity, Sukracarya the teacher of the
Asuras, persuaded Bali to engage the devas in a battle.
Bali defeated the devas completely in a pitched battle.
Thus the realm of the gods came under the sway of
Mahabali. Once, during that period Bali invited his
grandfather Prahlada to heaven and requested him to
accept the most honourable seat there. Prahlada
accepted his invitation and anointed B^li as Indra. Bali
enquired of Prahlada as to the method of carrying on
the government of heaven. Prahlada said thus in reply:
"Only virtue will always win. Rule the kingdom without
deviating from virtue." (Vamana Purana, Chapter 74).
Because Bali had ruled his kingdom according to the
advice of Prahlada, he became famous in the three
worlds. (Vamana Purana, Chapter 75) .
According to the version of Bhagavata, Prahlada when
he grew old, left his kingdom in the hands of his son
Virocana and went to the forest for penance. Virocana
was not as famous as Prahlada. After the period of
Virocana, Mahabali came to the throne. He was a
mighty king. Within a short time he became the emperor
of the Asuras. It was during this period that the churn-
ing of the Milk Sea took place. The Asuras and the
Devas (gods) sat on either side and using the mount
Mandara as churn-drill, churned the Milk Sea and
obtained Amrta (the celestial nectar of immortality).
A battle took place between the Asuras and the Devas
for the possession of Amrtakalasa (the Ambrosia and
the container) and the emperor Mahabali was killed in
the battle. The Asuras carried the dead body of Maha.
BALI (MAHABALI) I
104
BALI III
ball to his capital, where Sukracarya (their teacher-pri-
est Sukra) brought him to life again by the help of sacred
herbs. Mahabali instantly waged another war, fiercer
than the previous ones, with the devas, and having
defeated them, he drove them out of their realm and
brought it under control. (Bhagavata, Skandha 8).
5) The curse of Prahldda. As the whole of heaven came
under the sway of Bali, the devas began to leave the
country one by one. Everybody was happy and comfort-
able under the rule of Bali. But the devas and Brah-
manas were denied the privileges they deserved. They
approached Visnu and represented their grievances.
Visnu told them thus : "Bali is devoted to me. Still, to
redress your grievances I shall take the incarnation of
Vamana shortly."
In course of time the Asuras and their countries began
to be weakened. Seeing the approach of destruction
emperor Bali became thoughtful. He approached
Prahlada to learn the reason. Prahlada told Bali thus :
"Lord Visnu is now staying in the womb of Aditi for his
incarnation as Vamana. That is why the country and
the Asuras are subjected to destruction. Hearing this
Mahabali said: ''Our Riiksasas are more powerful
than that Visnu." Hearing these haughty words of
Bali, Prahlada got angry and cursed Bali ''Let your
country be destroyed." Bali requested Prahlada to
pardon him. Prahlada advised Bali "You will get sal-
vation only by relying on Visnu". (Vamana Purana 77) .
6) Defeated by Vamana. The defeated devas had taken
refuge in forests. Aditi the mother of the devas was
very sorry at this. She shed tears before her husband
Kasyapa Prajapati, who advised his wife to take a fast
of twelve days, and taught her the rules and rituals of
the fast. Accordingly she took the fast, Visnu appeared
before her and asked her what boon she wanted. She
requested Visnu to take birth as her son, to drive away
Bali and to restore her sons, the devas (gods) , to their
kingdom of heaven. Mahavisnu agreed.
Aditi became pregnant and gave birth to the son
Vamana. He was an incarnation of Mahavisnu. [The
5th incarnation (avatara) of Visnu].
At this time Mahabali was performing a sacrifice on the
bank of the river Narmada. Vamana came to the place of
sacrifice in the dress of a hermit boy and told Mahabali
that he was a help less hermit boy and requested that
he might be given three steps of ground. Mahabali
was pleased with the boy and told him that he was
willing to give the boy even the country called Bhrnga-
raka and that he was prepared to forego the kingly
pleasures for the boy. The hermit boy did not show any
desire for them. So many gathered round them to
witness this sight. The teacher Sukracarya called Maha-
bali and said that the boy was a cheat and that his
request should not be granted. But Mahabali decided
to grant the wish of the boy and as a token of his gift
he began to offer the boy water from a waterpot. Then
the teacher got into the mouth of the pot in the shape
of a mote and water would not flow freely out of the
mouth of the pot. Knowing this Vamana took a grass
of Darbha and pushed it at the mouth of the pot. The
grass pierced one eye of Sukracarya. From that time
onwards Sukracarya had only one eye. Water flowed
freely into the hands of Vamana. Sukra got angry and
cursed Bali. Vamana began to measure the ground
and simultaneously began to grow. The asuras who were
horrified at this, began to attack Vamana with anything
they could lay hands on. Still Vamana was growing.
Finally he became an immensely large being. With
one step he measured the whole of earth and with the
second step he took the whole of heaven. Then he
asked Bali, where to place the third step. Mahabali
said that he had only his body left, as his own, and
that Vamana might take it and complete three steps.
Vamana placed his foot on the head of Bali and pushed
him down to Patala (the Netherworld) . Thencefor-
ward the asuras became the inhabitants of Patala.
(Bhagavata, Skandha 8).
7) Bali and Ravana. Once Ravana visited Bali who
was under custody in Patala, and said to him, "I have
come to save you from here. So get yourself free from
the custody of Mahavisnu, with my help." Hearing
this, Bali asked Ravana to fetch the two earrings of
Hiranyakaisipu, which were shining like blazing fire
a little away from them. Ravana moved forward to
take them. But he fell unconscious. Bali caused him to
recover and said: "These earrings were worn by my
great grandfather Hiranyakasipu. How could you,
who are not even capable of taking his earrings, save
me from his slayer, Visnu? Visnu is Almighty and
All-powerful and Supreme Lord of everything." Hear-
ing this, Ravana was filled with shame and he returned.
(Valmiki Ramayana, Uttara Kanda, Praksipta Sarga) .
8) Bali born as a Gardabha (Ass). Bali, who was fallen
from power took birth in the womb of an ass and
roamed about. Brahma instructed Indra to find out
Bali. (M.B., Sand Parva, Chapters 216-218).
9) Other information.
(1) Mahabali shines in the durbar of Varuna. (M.B.,
Sabha Parva, Chapter 9, Stanza 12).
(2) Once Mahabali went to Prahlada and repented of
his sins and begged for pardon. Then he began to make
enquiries on spiritual matters. (M.B., Vana Parva,
Chapter 28, Stanza 3) .
(3) From his childhood Mahabali was a hater of the
Brahmanas. (M.B., Santi Parva, Chapter 90, Stanza
24).
(4) Once Mahabali was engaged in a serious contest
with Indra. (M.B., Sand Parva, Chapter 223).
(5) After having lost his kingdom Mahabali ridiculed
Indra in various ways. (M.B., Santi Parva, Chapter
225, Stanza 30) .
(6) Once Mahabali talked with Sukracarya about
giving gifts of flower, smoke and light. (M.B., Anu-
sasana Parva, Chapter 98, Stanza 15).
(7) Laksml Devi had forsaken Mahabali because he
behaved haughtily towards Brahmanas. (M.B., Santi
Parva, Chapters 216-218) .
(8) In the religious Books such as Yogavasistha the
story of Mahabali is given to illustrate disinterestedness
(Anasakti).
BALI II. A hermit. It is mentioned in the Mahabharata,
Sabha Parva, Chapter 4, Stanza 10, that this hermit
lived in Hasdnapura.
BALI III. An incarnation of Siva. Siva incarnated in
the hermitage of the Balakhilyas in the mount of
Gandhamadana during the period of Varaha Kalpa
(Kalpa — one day of Brahma or the period of 14
manus) . It is seen in Siva Purana, Satapatha Brahmana
that Bali had four sons, called Sudhama, Kasyapa,
Vasisjha and Virajas,
BALI IV
105
BALI
BALI IV. A king of the Yadavas. He was the son of
Krtavarman. Bali married Carumatl, the daughter of
Rukminl. (Bhagavata, Skandha 10).
BALI V. A famous monkey-king of the country of Anava.
This King who was the son of Sutapas was a contem-
porary of the great King Sagara.
Bali did penance and Brahma appeared before him,
and blessed him and said, "You will become a great
sage and will live till the end of the Kalpa (a period
of world age). Your power will be inimitable. Nobody
will overthrow you in battle. You will be loved by
your subjects and they will obey you. You will be well-
versed in the knowledge of law and its observance and
the learned will recognize your knowledge. You will
re-establish caste system in your kingdom.' ' (Harivarhia,
1. 31.35.39).
Sudesna was the wife of Bali. The couple had no children.
At last they appealed to Dlrghatamas a hermit, from
whom they got five sons called Ariga, Variga, Kalinga,
Pandu and Suhma (Brahma Purana). In Bhagavata
it is mentioned that he had one more son called
Andhra.
Bali left his body at the end of the Kalpa and entered
heaven. Before his death he had divided his kingdom
equally among his sons. (Bhagavata, Skandha 9, Maha-
bharata, Adi Parva, Chapter 92).
BALI. A mighty monkey-king.
1 ) Birth. Bali is the son of Indra. There is a story
about the birth of Bali as follows: —
SllavatI who was devoted to her husband once carried
her husband Ugratapas who was a leper, on her shoul-
der to the house of a harlot one night. On the way
they saw the hermit Animandavya, who had been
placed on a trident by the order of the King, beating
his limbs with agony. Lying on the trident he saw
Ugratapas. Seeing the amorous nature of Ugratapas
Animandavya cursed him that before sunrise he would
die. SilavatI who was a woman of great purity and
loyalty hearing the curse said, "Let the Sun not rise
tomorrow."
Next day, though it was time the sun did not rise. The
night prolonged. Aruna the charioteer was ready at the
usual time but saw the Sun sitting motionless. Wast-
ing time was intolerable to the charioteer. So he decid-
ed to make the best use of the time at his disposal by
witnessing a little of the dance of the celestial beauties
in the realm of the devas. But males had no admittance
there. So Aruna took the shape of a beautiful woman
and got in. Seeing a new person, very beautiful to
look at, sitting in the midst of the celestial maids Indra
grew amorous. He secretly took her to a dark place
and a son was born out of that coition. That son is Bali.
When Aruna returned the Sun was standing full of
anger. Being afraid of him Aruna confessed everything
to the Sun. When he heard the whole story the Sun
expressed his desire to see that figure which Aruna had
adopted. Accordingly Aruna again became a woman.
The Sun also had coition with her and Sugriva was
the son born out of this coition. Bali and Sugriva
were brought up by AhalyadevI in the hermitage of
Gautama.
At that time a monkey-king named Rksaraja had been
ruling over the forest with Kiskindha as his capital.
He had no sons and so he approached Indra and placed
before him his grievances. Indra brought Bali and
Sugriva from the hermitage of Gautama and handed
them over to Rksarajas. (M.B., Adi Parva. Chapter 107;
Brahmanda Purana, Chapter 42; Uttara Ramayana
and Kampa Ramayana, Purvakanda).
2 ) Marriage and Kingship. Owing to difference of opini-
on, Bali defeated the asuras who came for the churning
of the Sea of Milk. The devas who were pleased at
this, gave Bali, a woman named Tara, derived from
the Sea of Milk. Thus Tara became his wife and he got
a son by her, named Arigada who became famous as a
mighty warrior-prince. Sugriva married Ruma. At that
time Rksaraja died and Bali became King. (Kampa
Ramayana, Purvakanda).
3) Enmity with Hanuman. It was during this period
that Hanuman was born. While Siva and ParvatI were
living in the forest as monkeys ParvatI got with child.
The child was given to Bhagavan Vayu ( Wind-God )
with the womb. Vayu placed the womb with the child
in Anjana Devi's stomach. Narada informed Bali all these
things. Bali thought that his position would be lost, if
a being born of Siva, grew up in the form of a monkey.
In accordance with the advice of Narada, Bali melted
Pancaloha (Five metals) and passed it into the womb
of Anjana. Still the child in the womb was not killed
as it was the sperm of Siva. The molten metals became
earrings of the child in the womb. (Kampa Ramayana,
Purvakanda).
4) Sugriva separated. Once, the son of Maya, the car-
penter of the asuras, wanted to defeat Bali by a
combat or cunning sleights as he was an expert wrest-
ler and magician. He came to Kiskindha in the mid-
night and standing before the palace, challenged Bali,
who getting angry came out followed by Sugriva. See-
ing the two of them the magician began to run. Bali
and Sugriva chased him to a cave. Placing Sugriva at
the mouth of the cave Bali followed the magician. Be-
fore going, Bali said to Sugriva: "Brother, I will go in
and kill the Magician and return. Be brave and stay
here. If the asura dies milk will appear at the mouth
of the cave and if he kills me blood will be seen. If the
latter happens close the mouth of the cave firmly and
return to Kiskindha and live happily there."
Bali did not return even after a year. Finally the asura
was killed. But by the cunning sleights of the magician
it was blood that appeared at the mouth of the cave.
Thinking that his brother was slain by the magician
Sugriva felt sorry. Then he closed the mouth of the cave
firmly with stone and returned to Kiskindha. Hearing
about the death of Bali the monkeys anointed Sugriva
as King. After a time Bali returned stronger than before
and saw the mouth of the cave closed. He thought that
Sugriva had closed the mouth of the cave deliberately
to kill him and to usurp his throne. Bali reached
Kiskindha and drove Sugriva away. Sugriva fled to
Mount Rsyamukacala which was prohibited area for
Bali due to a curse. Matanga had cursed him that if
he entered that mountain his head would be broken.
So Sugriva was safe in that mountain.
The desire of Bali to take revenge on Sugriva increased
everyday. Everyday he used to go to the four sea-
shores and conduct bath, prayer, meditation etc. and
return to Kiskindha within a short time. With one
jump he will reach one place from another, and in
each jump he would put one step on the head of
Sugriva in the RSyamukacala. Hanuman was the
BALI
106
BALVALA( VALAKALA)
minister of Sugrlva. He was much annoyed at this
habitual torture of Sugrlva. One day as usual Bali
was stepping on the head of Sugrlva to jump to another
place, when Hanuman caught hold of Bali by his waist.
Hanuman thought that if Bali was dragged down on
the mountain somehow or other, his head would break
and there would be an end of his wicked deeds. Bali
thought that if he could jump into Kiskindha with
Hanuman it would be easy for him to destroy Sugrlva.
But both were of equal strength. So Bali did not jump
with Hanuman to Kiskindha and Hanuman did not
drag Bali to the ground. Both did not know how to
stop the fight. At last they made a treaty. Bali agreed
to stop torturing Sugriva and Hanuman agreed not to
cause any trouble to Bali. Both returned to their own
places. After that Sugrlva lived in RSyamukacala with
his ministers and Bali in Kiskindha. (Valmiki Rama-
yana, Kiskindha Kanda, Sarga 10;Kampa Ra.ma.yana,
Purvakanda).
5) Bali was cursed by Matanga the great hermit. See
the word Dundubhi para 4.
6) Defeating Havana. Bali had got a boon from the
Gods that he would get half the strength of his oppo-
nent who stood face to face with him in fight. This
power enabled Bali to defeat all his foes and bring the
countries in all directions under his sway. Ravana heard
about this and decided to overpower Bali somehow or
other and approached Kiskindha. Bali knew this. His
minister, Taran, went to Ravana and told him about
the power of Bali and of the boon by which Bali got
half the strength of his opponent. When Ravana heard
of this peculiar boon he decided to kill Bali. His idea
was to kill Bali by going behind him when he went to
the sea-shore to take bath in the morning.
Next morning Bali went to the eastern sea-shore and
began his prayer and meditation. Ravana approached
Bali from behind and sat close to him. Perhaps the
idea of Ravana might have been to take Bali by his
tail and beat him on the ground. Bali knew that
Ravana was sitting behind him. But pretending that
he knew nothing put his long tail on the body of
Ravana, and passed it lengthwise and breadthwise
through every part of his body and tied him like a
bundle of faggots, and made a jump into the air.
Within a short time he visited all the usual places and
reached Kiskindha. Seeing Ravana hanging by the
tail of Bali, even the women folk laughed. Thus
Ravana admitted defeat. Bali let him go unhurt.
(Uttara Ramayana).
7) Death. After Sita had been stolen away Rama
and Laksmana wandered about in the forest. Then
they met with Hanuman, who took them to his King
Sugrlva. Sri Rama and Sugriva entered into a treaty,
by which Sri Rama was to kill Bali and to restore to
Sugriva his wife who was under the custody of Bali, and
to make him the King of Kiskindha, in return for
which Sugriva and his men had to help Sri Rama to
find out and recover Sita. In accordance with the con-
ditions of the treaty, Sri Rama and Sugriva reached
Kiskindha, to confront with Bali. Sri Rama and Sug-
riva had hit up on a plan, by which Sri Rama was to
shoot Bali down, when Sugriva was engaged in boxing
with Bali. Sugriva challenged Bali to a single combat.
Bali came out and a horrible boxing began between the
two. But Sri Rama could not distinguish one from
the other. Thier faces were so alike. Sugriva, being
defeated, receded from fight. Sri Rama and Sugriva
returned to Riyamukacala. Surgiva spoke ill of Sri
Rama. But Sri Rama revealed the truth, and Sugriva
believed it. Next day morning both of them started for
Kiskindha to kill Bali. Sri Rama had put a flower
garland around the neck of Sugriva to distinguish him
from Bali. This time Tara tried to the utmost to dis-
suade Bali from fighting. But without paying any heed
to her words Bali engaged Sugriva in fighting. Sri
Rama, sitting in ambush, instantly sent an arrow to
the breast of Bali who looked to the side from which
the arrow came. Before falling down, looking at Sri
Rama Bali said "It is not right on the part of the King
of Ayodhya to have shot an arrow from ambush".
Hearing that Sri Rama said, "Ifyou see me face to face
you will become devoted to me. It is not right to kill
one's devotee. You are a friend of Ravana, who as you
know, is my foe. If I let you alone Ravana is likely to
get your help. Besides, you have a boon that you will
get half the strength of the foe who faces you, and as
such you cannot be killed by anybody in direct fight.
It is unavoidable for the safety of Sugriva, for my
interest, for the protection of the world at large, and
for the preservation of law and order that you should
be killed. Was it not a violation of duty on your part
to steal the wife of Sugriva ?"
Bali fell down. Immediately Taradevi and Aiigada
arrived there. Tara spoke very harsh words to Sri
Rama. At last Bali entrusted Tara and Aiigada with
Sri Rama and then he died. (Kampa Ramayana,
Kiskindh'ikanda) .
BALlHAM. A dynasty of Ksatriyas. It is mentioned in
Mahabharata, Udyoga Parva, Chapter 74, Stanza 14
that there was a king named Arkaja in this dynasty.
BALlSlKHA. A serpent born to Kasyapa prajapati
of his wife Kadru. (M.B., Adi Parva, Chapter 35,
Stanza 8).
BALIVAK. A hermit. It is mentioned in Mahabharata,
Sabha Parva, Chapter 4, Stanza 14 that this hermit
had been a member of the durbar of Yudhisthira.
BALLALA. Son of a Vaigya named Kalyana. From
childhood Ballala was an ardent devotee of Ganapati.
When he was a child he used to gather pebbles and
make a heap and then worship it, imagining it to be
GaneSa (Ganapati).
His parents did not like this. They tried their best to
dissuade him from this habit. Once they tied him to
a tree and gave him severe cuts. But their attempts
were futile. One day an image of Ganapati arose in
the place where the child used to worship. (GaneSa
Purana 1 : 2).
BALLAVA (VALLAVA) . A country in Bharata. Men-
tion is made about this country in Mahabharata,
Bhisma Parva, Chapter 9.
BALLAVA (VALLAVA). This is the pseudo-name
assumed by Bhimasena, while the Pandavas were living
in pseudonymity in the kingdom of Virata. In some
Puranas this name is shown as 'Valala'. (M.B., Virata
Parva, Chapter 2, Stanza 1) .
BALOTKATA. A female attendant of Subrahmanya.
(M.B., Salya Parva, Chapter 46, Stanza 23) .
BALVALA (VALKALA). An asura. This asura had
been tormenting the hermits of the forest of Naimisa.
(BAl^ABHATTA) I
107
BARBARIKA
This asura was killed by Balabhadrarama. * For
detailed story see para 6 of the word Balabhadra-
rama.
NA (BANABHATTA) I. A Sanskrit poet who lived in
the 7th century A.D. He was a member of the assem-
bly of emperor Harsa vardhana. 'Harsacarita' (prose)
is the most important work of Bana. Though many of
the descriptions in this book contain exaggerations it
affords plenty of scope for investigation into the fea-
tures of ancient Sanskrit literature. He has mentioned
about Vyasa, Bhatiara hariscandra, Satavahana,
Pravarasena, Bhasa, Kalidasa and such others.
Harsacarita, in a sense, is a Romance. It is divided
into eight Ucchvasas. From the first two or three
chapters informations could be had of Banabhatfa.
His mother RajyadevI died when he was a little boy.
At the age of fourteen his father also died. After that
he arrived at the palace of Harsa. The story of Harsa-
carita begins with the death of Prabhakara- Vardhana,
father of Harsa. The Book ends with the story incom-
plete. Harsacarita is the only historic prose work
available in Sanskrit.
BANA II. A mighty and powerful Asura.
1) Genealogy and birth. Descended from Mahavisnu in
the following order : Brahma- Marlci- Kasyapa-Hiranya-
kasipu-Prahlada-Virocana-Mahabali-Bana.
2) Getting a boon. Bana began his reign with the city
of Sonitapura as his capital. Then he went to the
vicinity of the Himalayas and began to do penance
thinking of Siva. Siva made his appearance and asked
him what he wanted. He requested that he should be
considered as the son of Parvati and that he should be
given thousand hands so as to destroy all his enemies.
Siva granted him the boon. From that day onwards
Parvati considered him as the younger brother of
Subrahmanya. He returned to his Kingdom and began
to reign.
3 ) Battle with Sri Krfna and his fall. (See the word
Aniruddha) .
4) Other information. (1) In the Puranas Banasura is
often called by the name Mahakala, which is the name
of an attendant of Siva. (M.B Adi Parva, Chapter
65, Stanza 20) .
(2) Sukracarya (the teacher of the Asuras) always
worked for the uplift of Bana. (M.B., Sabha Parva,
Chapter 38, Stanza 29).
(3) In the Battle with Sri Krsna, Bana was helped by
Siva, Subrahmanya, and the Gods like Agni (fire) and
others. (M.B., Sabha Parva, Chapter 38) .
(4) Sri Krsna cut down the thousand hands of Bana
with his Cakrayudha (the wheel weapon). (M.B'.,
Sabha Parva, Chapter 38).
( 5) Bana often stood under the cover of the mountain
of Kraunca and attacked the devas (gods). So once
Subrahmanya had to cut the mountain Kraunca with
his arrows. (M.B., Salya Parva, Chapter 46, Stanza
_82) .
BANA III. A warrior of Subrahmanya. Mention is
made about this Bana in Mahabharata, Salya Parva,
Chapter 45, Stanza 67.
BANA IV. An asura. During the regime of Sri Rama
this Asura fought against the King and his brothers. A
Sivaliiiga had been consecrated in the throat of this
asura. So it was not possible for Laksmana to defeat
him though he had fought with him for so many days.
Laksmana heard an etherial voice saying, "Unless and
until the image of Sivaliuga is removed from his throat
Bana could not be killed.''' By the operation of arrows
Laksmana smashed the image of Sivalinga in his
throat. With the same arrow he cut the throat of the
asura also and thus Bana was killed. (Kampa Rama-
yana, Uttara Kanda).
BANDHUDAYADA. A son who can claim to be a heir.
The Puranas state about six different kinds of Bandhu-
dayadas.
1) Svayamjdta. A son born to one's wife without a
progenitor.
2 ) Prariita. A son born to one's wife by the blessing
of any holy man.
3) Putrikaputra. Son of one's daughter.
4) Paunarbhava. A son born after a re-marriage.
5) Kdnina. A son born before marriage.
6) Bhaiija. Son of one's sister. All these sons are
heirs. (Chapter 119, Adi Parva, M.B.).
BANDHUMAN. A king of the country ofVideha.
(Chapter 6, Brahmanda Purana).
BAND HUM ATI. A lady attendant of Vasavadatta,
wife of Udayana. (See Vasavadatta).
BARBARA. A country of puranic fame. The people
living there were called Barbaras. They were consider-
ed as low caste people. There is also a statement that
these people were born of the sides of the cow, Nan-
dini. (Sloka 37, Chapter 174, Adi Parva, M.B.).
During the victory march of the Panda vas Bhlmasena
conquered the Barbaras. Nakula also conquered these
people. (Chapter 32, Sabha Parva, M.B.) . In the
Rajasuya yajfta of Dharmaputra the Barbaras were
present with gifts.
BARBARIKA. Son of Maurvi born of Ghatotkaca, son
of Bhima. Skanda Purana gives the following details
about him.
Barbarika was a Yaksa in his previous life. Once the
devas unable to bear the insufferable harm done to
them by the Dana vas approached Lord Mahavisnu for
help and then the Yaksa who was present there at that
time said with arrogance, "There is no need for Visnu
to curb the activities of the Danavas. I shall do it my-
self." Hearing those arrogant words Brahmi cursed
him saying that in his next life he would be killed by
Visnu.
True to the curse the Yaksa was born in his next life
as Barbarika, son of Ghatotkaca. To lessen the force of
the curse Krsna advised him to worship Devi. At last
pleasing the goddess by the kindly help of a brahmin
named Vijaya Barbarika killed a demoness called
Mahajihva and a demon of name Repalendra. The
brahmin further gave him a weapon named Vibhuti
which could split the vital centres of the body of an
enemy and said, "Use this weapon against the Kaura-
vas who oppose the Pandavas."
Once Barbarika defeated his grandfather Bhima in a
battle and greatly grieved over the injury done started
to commit suicide. Then Devi appeared before him and
reminded him thus, ''You will get salvation only if you
are killed by Sri Krsna and so desist from committing
suicide."
In the original of Bhagavata this name is given as Balvala. But in the Malayalam translation the name used is "Valkala".
BARHANASVA
108
BHADRA III
The great war started and Barbarika fighting on the
side of the Pandavas started using his weapon Vibhuti.
He sent it against all excepting the Pandavas, Krpa-
carya and Asvatthama. He did not leave even Krsna
alone and the weapon fell on the feet of Krsna also.
Enraged at this Krsna used his Sudarsana Cakra and
cut off his head ; at once Devi appeared and brought
him to life. After the great battle on the advice of
Krsna Barbarika went and lived in Guptaksetra.
BARHAISASVA. A king born of the dynasty of emperor
Prthu. Descending in order : Prthu-Visvarandhi-Candra-
Yuvanaiva-Savanta - Brhadasva - Dhundhumara (alias
ValayasVa) - DrdhasVa - HaryasVa - Nikumbha and to
Nikuihbha was born Barhanaiva and from him Kr^asva-
Prasenajit-Yuvanaiva - Mandhata. (Saptama Skandha,
Devi Bhagavata) .
BARHIS. A devagandharva clan. These were born to
KaSyapa prajapati of his wife Prtha. (Chapter 65, Adi
Parva, M.B.).
BARHISAD (S) . A class of Manes. It is mentioned in
Agni Purana, Chapter 20 that some classes of manes
such as Agnisvattas, Barhisads, Anagnis, and Sagnis are
said to have derived from Brahma. Brahma created two
different sets of Pitrs, Agnisvattas and Barhisads.
(Chapter 10, Amsam I, Visnu Purana).
TheseBarhisads who are members of the Yamasabha (coun-
cil of the God of Death) perform the mantric rites for
the dead. The name brings into its fold the world of
the seven sacred sages also. ( Chapter 208, Santi Parva,
M.B.) . It was through these Barhisads that Brahma
taught Satvatadharma to a brahmin who became well-
known later as Jyestfia. (Chapter 34, Sloka 45, Santi
Parva, M.B.) .
Manusmrti states that the Barhisads are the sons of the
Maharsi Atri and the Pitrs of all the Daityas, Danavas,
Yaksas, Gandharvas, Uragas, Raksasas, Suvarnas and
Kinnaras.
Daityadanavayaksanarh
Gandharvoragarak sasam
Suvarnakinnaranamca
Smrta Barhisado'trijah
(Manusmrti, Sloka 196, Chapter 3).
BARHISMATl. Wife of Priyavrata, son of Svayambhuva
Manu and brother of Uttanapada. She was the daughter
of Visvakarmaprajapati. Priyavrata married another
daughter of his named Surupa. Surupa delivered ten
sons and a daughter. They were : Agnidhra, Idhma-
jihva, Yajflabahu, Mahavira, Rukmasukra, Ghrta-
prstha, Savana, Madhatithi, Vitihotra, Kavi and a
daughter Crjjasvatl. Priyavrata got of his wife Barhis-
mati three sons, Uttama, Tamasa and Raivata. These
sons became in due course the Manvantaradhipatis.
(Astama Skandha, Devi Bhagavata).
BARHASPATYA. The NitiSastra of Brahma. Brhaspati
condensed and codified the laws of Ethics by Brahma.
This was compiled by Brhaspati. This book contains
three thousand chapters. Mention is made about this
Book in Mahabharata, Sand Parva, Chapter 59, Stanza
84.
BASKALA I. A king of the asuras.
1) Birth. Two sons, Hiranyaksa and Hiranyakasipu
and a daughter Simhika, were born to Kasyapa praja-
pati of his wife Diti. Simhika became the wife of Vipra-
citti. Four sons, Anuhrada, Hrada, Prahlada and Saihh-
lada, were born to HiranyakaSipu. Hrada was the son
of Hrada. Three sons Ayusman, Sibi and Baskala were
born to Samhrada.
2) Later history. Baskala became one of the ministers
of the famous and mighty hero Mahisasura. Ciksura
was the minister of law and order. Tamra was the Finance
Minister. Asiloma was the Prime Minister and Bidala
the minister of foreign affairs. Udarkka was the general
of the army; Baskala, Trinetra and Kalabandhaka were
members of the administrative council. Sukra.ca.rya was
the minister of education. Baskala played an important
part in the battle between Mahisasura and Indra.
When soldiers were killed by thousands, Mahisasura
sent lastly, Baskala and Durmukha. Baskala engaged
himself in a combat with Devi who fought on the side
of the Devas. Baskala became angry and aiming at the
breast of Devi he gave a severe blow with his club.
But Devi evaded him with her club and gave him a
severe thrust with her trident at his breast and Baskala
fell dead. (Agni Purana, Chapter 19; Devi Bhagavata,
Skandha 5).
BASKALA II. One of the disciples of Vyasa. (See the
word Guruparampara) .
BATU (VATU). A brahmin who reads the Glta daily.
Because in life he held fast to duty he was carried to
heaven after death. The dead body was eaten away
by birds and the bony skeleton remained. When rains
started the empty skull was filled with water and a
sinner passing that way touched the skull and the sinner
got salvation. (Padma Purana, Uttara Khanda).
BAUDHAYANA. A teacher-priest who acted according
to Kalpa Sutras (rituals of sacrifices) .
BHADRA I. A king of Cedi who fought on the Pandava
side. Kama killed him. (Kama Parva, Chapter 56,
Verse 48) .'
BHADRA II. One of the four elephants which, from
Patala, support the world. (See Astadiggajas) .
BHADRA III. Son of Sraddha, daughter born to Svayam-
bhuva Manu by his wife Satarupa. Sraddha had the
following sons : Subha, Prasada, Maitrlputra, Abhaya,
Dayatmaja, Santija, Bhadra, Muda, Tustija Smaya,
Pus^ija and Yoga. (Bhagavata, Caturtha Skandha)
BHADRA IV. A yaksa, one of the ministers of Kubera.
He had to be born as a lion on account of the curse of
sage Gautama.
BHADRA V. People of the kingdom of Bhadragana are
generally called Bhadras. It is stated in the Sabha
Parva that the Ksatriya princes of Bhadragana present-
ed lots of money in connection with the Rajasuya
yajna of Yudhisthira.
BHADRA VI. A maharsi, son of Pramati, and father of
Upamanyu.
BHADRA VII. A son born to Sri Krsna of Kalindl.
(Bhagavata, Dasama Skandha) .
BHADRA I. See Bhadrakall.
BHADRA II. The beautiful daughter of King Kakslvan.
She was married to King Vyusitas va of the Puru dynasty.
When Bhadra, in unbearable grief lamented the death
of her husband his soul appeared on the skies and
blessed her. Accordingly she got pregnant by the corpse
of her husband and delivered six sons. (Adi Parva,
Chapter 120, Verse 38).
BHA.DRA III. One of the wives of Kubera. Kunti once
related the story of Bhadra to Pancali and exhorted her
to live like Bhadra. (Adi Parva, Chapter 198, Verse 6).
BHADRA IV
109
BHADARAKALl
BHADRA IV. The word Bhadra is used as another name
of Subhadra, sister of Sri Ki'sna in Verse 14, Chapter
218 of Adi Parva.
BHADRA V. Yet another Bhadra, daughter of the King
of Visala is mentioned in Chapter 45 of the Maha-
bharata. She did penance for getting the kingdom of
Karusa, when SiSupala, disguised as King Karusa ap-
peared on the scene and carried her away.
BHADRA VI. There is reference to another Bhadra,
daughter of Soma in Chapter 154 of the Anusasana Parva.
She once did intense penance to secure Utathya as her
husband. Atri maharsi, father of Soma, came to know of
the desire of his granddaughter, and got her married
to Utathya. Varuna once fell in love with Bhadra, who
was an exceptionally beautiful woman, and abducted
and concealed her in the sea. When Utathya returned
to the Asrama, his wife was missing. He understood
what had happened to Bhadra by the light of his divine
knowledge (television of mind). Burning with anger
he drank up the sea completely dry, and Varuna shud-
dering with fear returned Bhadra to Utathya and pro-
fusely apologised. Thus ended the problem.
BHADRA VII. Verse 24, Chapter 7 of the Mausala
Parva, states that Bhadra, one of the four wives of
Vasudeva, father of Sri Krsna died by jumping into the
funeral pyre of her husband.
BHADRA VIII. A daughter of the KingofKaSl. The
grandson of Sagara, a king of the Solar dynasty married
Bhadra, daughter of the King of Kasl. (Brahmanda
Purana, Chapter 96) .
BHADRA IX. One Bhadra, daughter of Meru was married
by King Agnldhra. She had eight sisters, viz. Meru
Devi, Pratiriipa, Ugradamstrl, Lata, Ramya, Syama,
Nari and Devaviti. (Bhagavata, Pancama Skandha) .
BHADRA X. See Vidusaka.
BHADRA( M) . A kingdom in ancient India. The Ksa-
triya princes of Bhadrarn gave costly presents to
Dharmaputra at the Rajasuya Yaga (Sabhii Parva,
Chapter 52, Verse 14). Kama, in the course of his
digvijaya ( conquest of countries) subjugated this king-
dom. (Vana Parva, Chapter 254.)
BHADRABAHU. A king of Puruvamsa. (Navama Skan-
dha, Bhagavata) .
BHADRACARU. A son of Pradyumna. (Bhagavata,
Dasama Skandha).
BHADRADEHA. A king. According to the Visnu Purana
he was one of the sons of Vasudeva by Devaki.
BHADRAKA I. A king belonging to the Aiiga dynasty.
(Agni Purana, Chapter 277).
BHADRAKA II. A brahmin outcaste. This brahmin, who
spent his whole life in committing sins, by chance,
took magha bath for three days at Prayaga, and thus
got himself sanctified.
King Virasena, who was then ruling the Avanti king-
dom had earned ample sanctity by the performance of
seventeen Asvamedha yagas. The Deaths of King
Virasena and Bhadraka took place on one and the same
day. Though Bhadraka was immoral in his life, he
went to heaven along with Virasena after death as he
had taken the magha bath. (Padma Purana, Uttara-
khanda) .
BHADRAKALI. Another form of Parvati.
1 ) General. Lord Siva, on hearing about the self-
immolation in fire of his wife, Sati at the famous yajna
conducted by Daksa rushed in all anger to the spot,
and beat the earth with his matted hair, and there ensu-
ed two forces called Virabhadra and Bhadrakali. This
Bhadrakall was really Sati or Parvati in another form.
2) Bhadrakali and Kariisa. There is a story in the Dasama-
Skandha of Bhagavata that Karhsa took away from
the room in which Devaki had delivered Sri Krsna the
child of Yasoda by whom Krsna had been replaced,
and dashed the child against a rock, and that the
child then escaped from his clutches and rose up to the
sky. That child was Bhadrakali in another form. (Agni
Purana, Chapter 12).
3) Kampa, Lankalaksmi and Bhadrakali. Lankalaksmi,
who was guarding the city of Lanka, was the first to
prevent Hanuman from entering the city. Tamil
Puranas aver that this Lankalaksmi was an incarnation
of Bhadrakali. Hanuman thrashed Lankalaksmi with
his left hand at which she vomitted blood and fell down
unconscious. On regaining consciousness remembrance
of the past occurred to her, and after thanking Hanuman,
who restored her to her former form, she returned to
Kailasa. She complained to Siva that she could not
witness the Rama-Ravana war. Then Siva told her
thus:
"You go to the Driivida country and be put up in the
'Svayambhulinga' temple there. I shall be born there
as Kampa, compose the Ramayana in Tamil and get
conducted the dolls-play. Then you would be able to
enjoy the story of Sri Rama, especially the Rama-Ravana
war, both by hearing and seeing the same in better
manner than by actually seeing the war.
Bhadrakali acted according to this bidding of Siva.
There lived a great scholar named Sankaranarayana
close to the temple. His wife was Cinkaravalli. Lord
Siva, as decided upon previously was born as the son
of Cinkaravalli, who had become a widow while she
was worshipping 'Svayambhudeva' for the gift of a
child. But, Cinkaravalli, who feared scandal in her,
a widow, becoming a mother, forsook the child in the
temple precincts and left the place. One Ganes"akaunta
sighted the orphan child, and took it to Jayappavallan,
the Kaunta chief. The Kaunta chief, who was without
children brought up the orphan child as though it had
been his own child. Since the child was recovered from
the foot of the flagstaff it was named Kampa. Kampa,
who was very intelligent even in his infancy, but lazy by
nature turned out to be a great scholar and good poet
in Tamil by the time he grew up to be a youth, and
he became, consequently a prominent member in the
'poets' assembly' of King Cola. When to his name was
added the plural suffix 'r' as a token of great respect
he came to be known as Kampar.
Once King Cola asked Kampar and Ottakkiitta another
member of the poets' assembly to compose in Tamil
poetry the story of Sri Rama. The King's direction was
that. Ottakkutta should compose his poem up to the
incident, Setubandhana (building abridge in the sea up
to Lanki) and Kampar should write the story of the
war in his poem. Ottakkutta completed the task allotted
to him within six months. But Kampar had not attempt-
ed to write even a single line. Having been informed
about the matter the King ordered that the poem, Rama-
yana should be recited in the assembly the very next
day itself. Kampar, who began writing his poem the
same day with the object of completing it in the night
itself fell asleep without writing anything at all. When
BHADRAKALIPPATTU
110
BHADRASRAVAS
Kampar awoke early in the morning he saw a divine
form disappearing from his room, and exclaimed, "Oh!
mother ! you have slipped away". To this the divine
form replies, "Oh Kampar ! I have finished writing".
And, then the divine form vanished completely.
When Kampar got completely out of sleep and looked
about he found the Ramayana story fully written in
verse on his desk. Kampar inferred that the poem was
composed by Saradabhagavati, the presiding deity of
learning and literature, and he was wonder-struck. He
recited the poem in the royal assembly, and the King
and others too were wonder-struck. And, afterwards,
according to the orders of the King the story of the war
(YudJhakrmda Katha) began to be exhibited as dolls-
play in the presence of the idol of the Devi in the
temple. Thus Siva incarnated himself as Kampar,
recited the story of the Rama-Ravana war in the temple,
and hearing it Bhadrakall danced.
The above is the chief legend about Kampar.
BHADRAKALIPPATTU. (Pa»u=Song). Folk song very
popular in Kerala temples. The practice is to sing
songs in praise of Bhadrakali
BHADRAKARA. A king of ancient India; he once left
his kingdom, in fear of Jarasandha, and took refuge in
South India. (Sabha Parva, Chapter 14, Verse 26).
BHADRAKARI^ESVARA(M). A sacred place. He who
visits this place conducts worship will never have to
face ill fate. (Vana Parva, Chapter 84, Verse 39).
BHADRAMATA (BHADRAMANA). Daughter born to
Kasyapa prajapati of his wife, Krodhavaia. The ten
daughters of Krodhavasa are: Mrgi, Mrgamanda,
Han, Bhadramata, Matangl, Sarddiili, Sveta, Surabhi,
Surasa and Kadru. (Sarga 14, Aranya Kanda,
Valmiki Ramayana) .
BHADRAMATI. A very poor brahmin. This brahmin
had six wives and two hundred and fortyfour daughters.
(Narada Puranam) .
Once, hearing the glory of Bhudana (giving away land
free to the deserved ) he was much impressed and from
then onwards he became filled with a strong desire
to give land free to the poor. He had no land of his
own. But he went to the king of Kauiambi and begged
for some land which when received was immediately
given as gift to poor brahmins. After that he went and
bathed in the Papanasana tirtha situated in the mount
of Venkatacala. Bhadramati got salvation by this good
deed. (Skanda2,l,10).
BHADRASAKA. A name of Subrahmanya. It is the figure
of Subrahmanya in the shape of a goat that is known
as BhadraSaka. (Sloka 4, Chapter 228, Vana Parva,
M.B.).
BHADRASALA(M). A forest on the top of the Moun-
tain Bhadrasvavarsa which lies to the east of
Mahameru. There is a tree called Kalamra in this
forest. This is a very sacred tree standing miles
high above other trees and is being worshipped by
the Vrddhacaranas. By worshipping this tree the
men have become white and majestic and by drink-
ing a juice prepared from its leaves the women keep
themselves eternally young. Chapter seven of Bhisma
Parva says like this about this tree: "Kalamra stands
towering miles high bearing flowers and fruits at all
times of the year. The Vrddhacaranas worshipping it
are white, strong and majestic. The women drinking
its juice are lotus-complexioned, beautiful, Moonfaced,
well versed in music and dance and having a life-span of
over a thousand years, remaining young all the time."
BHADRASAJR.A. A king in the region of Kasmira. His
only son, Sudharrnan, was very much devoted to Siva
and spent most of his time worshipping him. The
father tried his best to withdraw his son from this ex-
cessive devotion but failed.
Then one day the great sage, Parasara, came to the
King as his guest and the King then requested him to
make his son withdraw from his Siva-worship. But
Parasara tht-n told him about the previous life of
Sudharma and consoling him persuaded the King to do
the 'Rudrabhiseka' (uninterrupted pouring of cold
water over an idol of Siva) by himself. The king then
entrusted the state with his son and left for the forests
accepting an ascetic life. ( Skandha Purana, 3.3.20-21).
BHADRASENA. A king. Uddfdaka Maharsi performed
a demoniac yaga to destroy this king. (Satapatha-
brahmana).
BHADRAJsRAVAS. A king whom the Puranas extol as
having ruled Sauras{ra in Dvaparayuga. At the forest
of Naimisa sage Suta told the following story to explain
how LaksmI (goddess of wealth) took her abode in the
houses of men.
Bhadrasrava ( BhadraSravas) who was ruling Saurasfra
had seven sons and a daughter of his wife Suraticand-
rika. The daughter was named Syamabala. Once
truthful-Syamabala was sitting under a green-wood tree
with her playmates playing with diamonds and gold
sand when the goddess of wealth disguised as an aged
brahmin woman went to the gates of the palace and asked
for permission to see the queen, Suraticandrika. The
sentries pressed for details about her and then she said
this : "My name is Kamala. My husband is a man named
Bhuvanasva and we live in Dvaraka. Your queen in her
previous birth was a Vaisya woman. One day she quar-
relled with her husband and he beat her hard and then
crying loudly she ran out of the house. I met her and
when she told me her story I instructed her to observe
a Punyavrata (Fasting to any particular deity). She did
it willingly and as a result she acquired great wealth
and happiness.
One day the husband and wife died. Yama, the king
of Death, then sent his orderlies to bring before him
that couple who had always quarrelled with each other
while living. Bound by ropes the ghastly servants of
Yama were about to drag them to their land when the
angelic servants of Visnu with the insignia of 'Sarhkha-
Cakra-Gada' on their lapels arrived there and those
messengers of Laksmi headed by Svaprakasa cut off the
ropes and carrying them in a Rajahariisa chariot took
them through noble paths to the land of LaksmI. They
lived there happily for a period calculated at the rate of
a thousand years for one week of Punyavrata observed.
In the end to complete the goodness remaining they
were born as King and queen on earth with plenty
of wealth and happiness. But they have now forgotten
about the Punyavrata and I have come here to remind
them of it."
The gate-keeper immediately went to her mistress and
told her all that happened. But the queen, Suraticand-
rika got angry when she heard the story and ordered
the old woman to be sent away from there with thrash-
es. The old woman ran away from the palace crying
loudly and Syamabala on hearing the cry went and
BHADRASREOTA 1 1 1
enquired about the incident. On hearing the story
from the woman Syamabala got instructions regarding
that Punyavrata from the old woman and started
observing it. Within four weeks she got married and
went to her husband's house. After Syamabala.' s depar-
ture from the palace the wealth of the King began to
wane and they became so poor that at the request of the
queen the King Bhadrasrava went to his daughter to ask
for help. The daughter gave his father a block of solid
gold drapped in a paper. But on his return to the
Calace when he opened the bundle he found there a
lock of charcoal instead of gold. On seeing the mis-
hap the king burst into a cry.
Suraticandrika then went to her daughter and was well
received and attended to. During her stay there the
Punyavrata day of the month came and the daughter
tried her best to make her mother also observe the
same. But the poverty-stricken queen broke the fast
without her daughter's knowledge by eating what re-
mained in the dishes of the children. But the next
month Syamabala compelled her mother to observe the
fast strictly and so Suraticandrika took the Vrata
successfully. A few days after that Suraticandrika re-
turned home and to her amazement found everything
in plenty there once more. (Chapter 11, Bhaga 2,
Padma Purana).
BHADRASREX YA. A Hehaya King who was ruling a
state with Mahismati as capital. He had fought many
wars with Divodasa, king of KasT. (See under Divo-
^
BHADRASVA I. A king of Puruvamia. He was the son
of Rahovadi. BhadrasVa had ten sons: Rkseyu, Krseyu,
Sannateyu, Ghrteyu, Citeyu, Sthandileyu, Dharmeyu,
Sammiteyu, Krteyu and Matinara. (Chapter 278, Agni
Purana ) .
Once Agastya went and stayed for seven days in the
palace of Bhadrasva and his wife Kantimati. Every-
day Agastya used to speak in glowing terms about
Kantimati and asked about the reason for it he replied :
"In her previous birth Kantimati was a servant girl in
a wealthy house. The masterof the house once entrust-
ed her with the task of seeing that none of the temple
lights went put on the night of DvadasI in the month
of Tula (Asvina — October). She did her duty so
willingly and sincerely that she was born as a queen and
you a King". Then Agastya gave them instructions
about that Vrata which both Bhadrasva and Kantimati
observed sincerely, receiving as a result benediction
from Visnu. (Vayu Purana).
BHADRASVA II. Agnidhra, son of Priyavrata and
grandson of Manu, got nine sons of his wife Purvacitti,
a celestial maiden. One of the sons was BhadrasVa!
His brothers were Nabhi, Kirhpurusa, Hari, Ilavrta,
Ramyaka, Hiranmaya, Kuru andKetumala. The coun-
try ruled by Bhadrasva was called Bhadrasva lying
to the east of the mountain Gandhamadana. (Pancama
Skandha, Bhaga vata).
BHADRASVA. An island near the mountain of Meru.
Dharmaputra was ruling this land and Sanjaya once
described this land to Dhrtarastra. (Chapter 14, Santi
Parva and Chapter 7, Bhlsma Parva).
BHADRATANU. An immoral brahmin. On the advice
I of Danta he became a devotee of Visnu and attained
salvation. (Padma Purana, Kriya, Chapter 17).
BHADRATUNGA. A sacred place; a dip in the holy
BHAGA II
waters of this place would entitle one to Brahmaloka.
(Vana Parva, Chapter 82, Verse 80).
BHADRAVATA. The abode of ParvatI and Para-
mcsvara. The glory of it is described in Chapter 82
Vana Parva, M.B.
BHADRAYU. A king who was a devotee of Siva. He
was a leper and in his life he suffered much, even the
pangs of death. His wife was the dutiful and good
natured lady, Kirtimalinl.
On the sixteenth birthday of Bhadrayu Siva appeared
before him in the name of Rsabha and blessed him
after instructing him on the precepts of Rajadharma.
He further gave him a dagger and a conch as weapons
and twelve thousand elephants. With the might of all
these, Bhadrayu became unconquerable. (Siva Purana,
batarudrasamhita) .
One day, while Bhadrayu was ruling the country, Siva
came in the guise of a tiger and carried away the wife
of a brahmin. Bhadrayu, a firm protector of his sub-
jects gave his own wife to the brahmin and prepared
himself to give up his life in fire. Siva greatly pleased
at this selfless act of Bhadrayu befitting a true King
appeared before him and blessed him and gave back
the brahmin his wife.
Bhadrayu in his previous birth was a King called
Mandara and Klrtimalini in her previous birth was
Pingala, queen of Mandara. (Skanda Purana, 3.3.12;
9.14).
BHAGA I.
1 ) General. One of the twelve Adityas born as sons of
Kasyapa prajapati by his wife, Aditi. Visnu, Sakra,
Aryaman, Dhata, Tvasta, Pusa, Vivasvan, Savita,
Mitra, Varuna, AmSu and Bhaga — these are the Dva-
dasadityas, and they were Devas famous as Tusitas in
the last Caksusamanvantara.
2) Other information. ( 1 ) Bhaga married Siddhi, and the
couple begot three sons called Mahiman, Vibhu and
Prabhu and three daughters called Suvrata, Vararoha,
and Asls.
(2) Bhaga participated in the birthday celebrations of
Arjuna. (M.B., Adi Parva, Chapter 122, Verse 66).
(3) At the time of Khandavadaha (burning of the
Khandava forest) Bhaga, as a supporter of Indra, who
was fighting Arjuna and Sri Krsna, sprang upon the
enemies with sword in hand. (M.B. Adi Parva, Chap-
ter 236, Verse 36) .
(4) Bhaga shines forth in Indra's assembly. (M.B.,
Sabha Parva, Chapter 7, Verse 22).
(5) Bhaga was also present at the installation of Subrah-
manya as commander of the fighting forces. (M.B.,
Salya Parva, Chapter 45) .
(6 ) After Dcvayuga (Deva age) , the Devas asembled
together and decided upon the share of yajfias due to
each of them, and in thus fixing shares they left out
Rudra. Enraged at this neglect Rudra made a bow
and fought against the Devas. During the fight Rudra,
with the point of his bow, extracted the hands of
Savita, the eyes of Bhaga and the teeth of Pusa. Ulti-
mately the Devas satisfied and pleased. Rudra, who
returned to Bhaga and others the eyes etc. which had
been extracted. (M.B., Sauptika Parva).
BHAGA II. Certain Puranas refer to Bhaga as one of
the eleven Rudras. But, this view is not universally
accepted.
BHAGA III
112
BHAGAVAD GlTA
BHAGA III. A vedic god considered to be the lord of
wealth, prowess and happiness. Bhaga is also one of
the six Adityas mentioned in the Rgveda, viz. Bhaga,
Mitra, Aryainfi, Varuna, Daksa and Arhsa. (Rgveda,
2.27).
BHAGADA. An attendant (woman) of Subrahmanya.
(Salya Parva, Chapter 46, Verse 26) .
BHAGADATTA. Bhagadatta was King of Pragjyotisa-
pura. Mahabharata furnishes the following information
about him.
1) Bhagadatta was born from a limb of the asura
called Biskala. (M.B., Adi Parva, Chapter 67, Verse
9).
2) He was present at the wedding of Pancali. (Adi
Parva, Chapter 185, Verse 12).
3 ) Known also as lord of the Yavanas (Yavanadhipa) .
Bhagadatta was a friend of Pandu, and that friendship
was transferred to Yudhisthira too. (Sabha Parva,
Chapter 14, Verse 14).
4) The triumphal tour of Arjuna in connection with
the Rajasuya yajna performed by Yudhisthira evoked
feelings of jealousy in the heart of Bhagadatta, and he
fought against Arjuna. The courage and prowess Arjuna
exhibited in the fight astonished Bhagadatta, who
congratulated Arjuna on his supreme courage and
admitting defeat yielded to Arjuna. (Sabha Parva,
Chapter 26, Verse?).
5) Bhagadatta, along with the Yavanas was present at
the Rajasuya of Yudhisthira. He also made presents of
horses of very high pedigree and very costly gems etc.
(Sabha Parva, Chapter 51, Verse 14).
6) Kama once defeated Bhagadatta in fight. (Vana
Parva, Chapter 254, Verse 5).
7) In the great war he, with his army, fought on the
side of Duryodhana. (Udyoga Parva, Chapter 19,
Verse 15).
8) During the first day of the war Bhagadatta fought
a duel with the King of Virata. (Bhlsma Parva, Chap-
ter 45, Verse 49) .
9) He was defeated in his fight with Ghatotkaca.
(Bhlsma Parva, Chapter 64, Verse 59).
10) In the fight which took place after the above de-
feat Bhagadatta caused Bhlmasena to faint in the field.
(Bhlsma Parva, Chapter 64, Verse 13).
1 1 ) And after that he defeated Ghatotkaca in fight.
(Bhlsma Parva, Chapter 83, Verse 40).
12) Next ensued the combat with King Dasarna in
which the King was defeated. (Bhlsma Parva, Chapter
95, Verse 48) .
13) It was not long after this that Bhagadatta cut off
the hands of the Ksatradeva. (Bhlsma Parva, Chapter
95, Verse 73).
14) ViSoka, the charioteer of Bhlma-sena, hit by the
arrows of Bhagadatta fell down and fainted. (Bhlsma
Parva, Chapter 95, Verse 76).
15) Bhagadatta and Satyaki fought against each other.
(Bhlsma Parva, Chapter 111, Verse 7).
16) Chapters 113 and 114 of the Bhlsma Parva d.s-
cribe the combats fought by Bhagadatta with Bhlma-
sena and Arjuna.
17) Bhagadatta and Drupada fought with each other.
(Drona Parva, Chapter 14, Verse 40).
18) Bhagadatta killed king Dasama. (Drona Parva,
Chapter 26, Verse 38) .
19) Bhagadatta killed Ruciparvan. (Drona Parva,
Chapter 26, Verse 52) .
20) He shot the Vaisnavastra (arrow given by Visnu)
on Arjuna. (Drona Parva, Chapter 29, Verse 17).
21) Aijuna killed Bhagadatta. (Drona Parva, Chapter
29, Verse 48).
22) After his death, his son, Vajradatta became King
of Pragjyotisa. Arjuna killed Vajradatta also. (Asva-
medha Parva, Chapter 76) .
23) King Sailalaya, who was Bhagadatta's grandfather,
attained Indraloka on account of the greatness of his
tapas. (Asrainavasika Parva, Chapter 20, Verse 10).
BHAGANANDA. An attendant woman of Subrahmanya.
(Salya Parva, Chapter 46, Verse 11).
BHAGA VADDHYANAPARVA. A sub-parva of Udyoga-
Parva. It comprises chapters 72-150 in Udyoga Parva.
BHAGA VATA. One of the eighteen famous Puranas.
Gayatrl is the main theme of this Purana and based on
it it dwells on the greatness of Dharma (duty) and states
about the dharmas of Sarasvatakalpa. (See under
Purana) .
BHAGAVAD GlTA.
1) General. The Bhagavad Gita is a poem consisting of
650 verses divided into eighteen chapters. The Gita
covers chapters 25-45 in the Bhlsma Parva of the Maha-
bharata, and it is in the form of a talk or discussion
between Arjuna and Lord Krsna. The mighty armies
of the Pandavas and the Kauravas were arrayed on
opposite sides for mortal combat on the field of Kuru-
ksetra when Arjuna, overcome by grief at the prospect
of fathers, brothers, preceptors and other Kinsmen
fighting and killing one another expressed to his
charioteer, Sri Krsna his aversion to fighting. But, the
Lord pointed out to the unwilling Arjuna, by unique
and various arguments, his imperative duty, under the
circumstance, to fight and fight in heroic earnestness with
the result that Arjuna shed his disinclination to fight and
entered (he fray, which ended in the ultimate victory
of the Pandavas. And the dialogue between Arjuna
and Krsna, and especially the great teaching of Krsna
the "field form the theme of the Gita. The Gita
on
contains three spheres or fields of teaching; the karma
yoga (philosophy of action) , jnana yoga (philosophy of
knowledge) and Bhaktiyoga (philosophy of devotion).
The three yogas are treated each in six chapters.
The theme of the Gita is philosophy, and it is revered
as one of the most sublime philosophical texts of the
Hindu religion. Many a great thinker and philosopher
like Acarya Sahkara, Ramanujacarya and Madhva-
carya have annotated, and written commentaries on
the Gita. There is a school of thought which believes
that the Gita was taught to Arjuna by Krrna himself
on the battle-field in something like tabloid form and
that Vyasa eleborated the mighty teaching in its present
form. The poet, Bana, who flourished in the 7th
century A.D., and the great Sankara, who lived in the
8th century believed that the Gita was sung by Krsna
himself. But there are some modern thinkers, who
argue that the Gita was composed some time between
the third and fourth centuries B.C. and it was inter-
polated into the Mahabharata in the second century
A.D.
The Gita has translations in all the languages of the
world. The whole world has acclaimed it as a very
BHAGAVATl
113
BHAGlRATHA
weighty and valuable contribution in the sphere of
philosophy.
2) Theme of the Gitd. It has been mentioned above that
the Glta forms chapters 25-45 in the Bhisma Parva of
the Mahabharata. The subject-matter of each chapter
of the Glta is given below.
Chapter 25. Arjunavifdda yoga; — Both the armies take
positions in Kuruksetra. At the sound of the conches
Aijuna becomes dejected and sorrowful at the prospect
of killing relations, preceptors and Kinsmen.
Chapter 26. Sdrhkhya yoga : — The greatness and majesty
of the Samkhya and the Karma yogas.
Chapter 27. Karma yoga : — The need for action according
to the Jftana and the Karma yogas.
Chapter 28. Jndnakarma Vibhaga yoga : — Power of Saguna
Brahma (Brahma with attributes) , Niskama-karma
yoga (Action without an eye on the result) spiritual
greatness of various yajftas.
Chapter 29. Sannyasa yoga : — Samkhya yoga, Niskama-
karma yoga, Jnana yoga, Jftana yoga with Bhakti.
Chapter 30. Atmasamyama yoga : — Niskamakarma yoga,
Atmodharana, Jfianayoga.
Chapter 31. Jfianayoga: — Jnanavijfianas, origin of the
world, the Daiva and Asura aspects of Isvara, worship
of other Devas.
Chapter 32 . Tarakabrahma yoga : — Seven questions of
Arjuna about Brahma, Atmatatva and Karma. Sri
Krsna's answers thereto. Bhakti yoga, the Sukla and
the Krsna margas.
Chapter 33. Rdjardja guhya yoga : — Jnana and Vijnana,
origin of the world, Is"varasvarupa, Saka.maniska.mo-
pasana, Bhagavadbhakti.
Chapter 34. Vibhuti yoga : ~ Bhagavan's Vibhuti (Divine
attributes) , Bhakti yoga.
Chapter 35. ViwarupadarSanayoga : — Arjuna's prayer
to be shown Visvarupa (cosmic form), description of
visvarupa by Sri Krsna and Sanjaya, Sri Krsna reveals
visvarupa to Arjuna; fear-stricken at the sight, Arjuna
sings the praise of Krsna.
Chapter 36. Bhaktiyoga : — The great benefits of wor-
shipping God with form and without form.
Chapter 37. Kfttrakfttrqjfta Vibhaga yoga : — Description
of Ksetraksetrajfia with Jnana, and of Prakrti and
Purusa.
Chapter 38. Gunatrayavibhaga yoga: — The greatness of
Jnana; world's origin from Prakrti and Purusa, the
three gunas, sattva, rajas and tamas; means to attain
god; marks of Yugatltapurusa.
Chapter 39. Punt fottama yoga: — Essential principles of
world and life, attainment of God, relationship bet-
ween Jivatma and Paramatma, principle and theory of
ksara purusa and aksara purusa.
Chapter 40. Daivdsura sampadvibhaga yoga: — Good ac-
tions, evil deeds, scientific actions and unscientific
actions.
Chapter 41. Sraddhatrayavibhdga yoga : — Descriptions of
Scientific tapas, diet, yajnatapas and dana. Interpre-
tation of Om.
Chapter 42. Mok$asannydsa yoga: — Tyagam, Sarhkhya
theory, Varnadharmas, jnananistha, Niskamakarmayoga
with bhakti and the greatness of the Glta.
(For another story about the greatness of the Glta
see Dussasana II).
BHAGAVATl. The words Bhagavan and Bhagavati
mean Paramatma (universal self) and Prakrti (Nature
and its modifications) respectively. Prakrti is also
called by the name Sakti. The following elucidation
once given by Mahavisnu about Bhagavan and Bhaga-
vati is greatly illuminating.
Time, space, atmosphere and the universe (Brah-
mandam) are, just like Paramatma, eternal. This is the
truth and reality. Below this eternal Gokula exists
Vaikunthaloka, which also is, like the former, eternal.
Just like this, Prakrti, which is a sport to Brahma and
is also without beginning or end (SanatanI) too is
eternal. In the same manner as flame exists in fire in-
separable from it, moonlight in moon, beauty in the
lotus flower and brightness in the sun, so does nature
exist in soul inseparable therefrom. In the same way
as the goldsmith cannot make gold ornaments without
gold and the potter cannot make pots without clay, the
Paramatma will not in the least be able to function
unaided by Prakrti. Prakrti (Nature, Devi) is all power-
ful. 'Para' becomes powerful enough to do everything
when he joins the Devi.
The sound 'Sa' means welfare and good fortune, and
the sound 'kti' means prowess. Hence ''Sakti" means
the embodiment of welfare and prowess or she, who is
the giver of welfare and prowess. Bhagavati combines
in herself knowledge, affluence, riches, fame and strength.
As the Paramatma is always with and inseparable from
such Bhagavati he is called Bhagavan also. When
Prakrti and Paramatma remain combined it is called
Parabrahma, which possesses neither form nor attri-
butes. And, when Prakrti and Purusa separate, of their
own accord, they assume forms and attributes.
The above is Saiva doctrine in a nut-shell. The
Vaisnavas do not accept this position. They ask, "How
is it possible to have brightness or effulgence without
there being an effulgent one?" Therefore, the Vaisnavas
believe in the existence, at the centre of an effulgent
sphere, of a thing possessing the utmost effulgence and
brightness equal to that of Brahma. This 'thing' —
Deva — is very efficient and effective to remedy sorrows
due to birth, death, disease etc. and to him the life-
time of Brahma is just one minute only. This Deva is
called Paramatma, Parabrahma and Krsna by the
Vaisnavas. 'Krs' means maximum devotion (love)
towards Paramatma, and 'na' means he who becomes
slave to such devotion. Hence Krsna means he who
becomes a slave to the love of his devotees. There Is
another meaning also for the word Krsna. Krs means
all and 'na' means seed or root; and thus Kfsna means
he, who is the root of everything. In the very begin-
ning there was only this Krsna ; and this Lord, sub-
ject only to his own will and pleasure, divided him-
self into two, the left side becoming woman and the
right side man. (Devi Bhagavata, Navama Skandha) .
BHAGINI. A word used in addressing women. Verse
129 in chapter two of the Manusmrti lays down that
the wife of another person and women who are not
one's relatives should be addressed either as Bhavati,
Subhage or Bhagini.
BHAGlRATHA.
1) Genealogy. Descended from Visnu thus: Brahma-
Marici - KaSyapa-Vivasvan-Vaivasvata manu-Iksvaku-
Vikuksi-Sasada -Kakutstha-Anenas-PrthulaSva-Prasena-
jit-Yuvanaiva - Mandhata - Purukutsa - Trasadasyu-
Anaranya-HaryaSva-Vasumanas - Sudhanva - Traiyya-
runa-Satyavrata or TriSahku - HariScandra-RohitaSva-
BHAGlRATHA
114
BHAGlRATHA
Harita - Cuflcu - Sudeva - Bharuka - Bahuka - Sagara-
Asamanjas-Aiiis'uman*-Bhagiratha.
2) Recluse. Many years had not lapsed after his coro-
nation as King when, in the heart of Bhagiratha spiri-
tual thoughts began to crop up. A great sage called
Tritula was his guru. Once Bhagiratha asked the guru
what was the means to get rid of worldly sorrows, and
the guru replied as follows: —
The ego will be annihilated when the tendencies and
cravings towards objects of the senses are absolutely
suppressed and the whole and perfect truth is realised
through knowledge, the practice of concentration etc.
The ego will not disappear as long as one does not
become one's real self by completely overcoming the
sense of pride, shame etc. which form the outer case
of worldly life. The egoless state is the ultimate
achievement and most supreme state. Oh ! Bhagiratha !
if you would get rid of sentiments like pride etc., give
up all attachment to material objects, become fearless
and gift away, with thoughts concentrated on the inner
self, all your wealth to enemies, and then move among
those enemies, without any sense of ego and pride
about this material body, and take alms from them
(enemies) and also give up me, who am your preceptor
in the matter of knowledge ; then you will become the
most sublime Brahma". This advice of the guru
affected him so much that Bhagiratha, holding his
duties firmly in mind, engaged himself in spiritual
practices, and after spending some time thus he per-
formed, according to rules, the Agnistoma yajfta aimed
at gifting away everything. All wealth like cows, land,
horses, gold etc. were distributed in gifts to noble
brahmins and the poor folk according to their eligibi-
lity for the same. Within three days he had gifted away
everything except the clothes he was wearing. And,
then he invited his neighbouring enemy king and gave
to him, without the least hesitation, the kingdom which
had been bereft of all wealth. The ministers and other
citizens felt very sorry about the whole thing. But, Bha-
giratha left the country at once for other places having
with him only the clothes he was wearing. He spent his
days in various places and forests where he was not
known even by name. Ere long, Bhagiratha attained
ultimate spiritual solace. And, then he accidentally
came to his former kingdom, which was then being
ruled by the enemy King. The ministers and other
citizens to whose houses he went begging for alms
recognised him, and with sorrow unbearable they
appealed to him to accept the throne again and rule
the country. Bhagiratha rejected their request, and,
after staying there for some time, he started for other
places. During this wandering of his he met his old
preceptor, Tritula, and both of them, in company,
toured for some time cities and forests. They felt it very
painful to keep on to their body like that. They
thought like this : "Why should the body be kept like
this. What if this material object continues to exist
or perishes ? But let it (the body) continue as long as
it exists without in any way being against the order
of things and ethical practices". And, in this frame of
mind they traversed the forests. Now, the minister of
a distant kingdom who was on the look out for a
successor to the King who had died heirless, persuaded
Bhagiratha to accept the Kingship of that country. The
ministers of Bhagiratha 's former Kingdom also now
requested him to resume his old kingship, especially
since its new ruler had already expired. Bhagiratha
obliged them, and became once again King of his own
country. (Jfianavasis{ham) .
3) Bhagirathaprayatnam. (Himalayan or Herculean effort).
Sagara, an old predecessor of Bhagiratha had two
wives called Kisim and Sumati. KeSini had one son
named Asamanjas and Sumati 60,000 sons. Sagara
once conducted an Asvamedha yajfia in the Indo-
Gangetic plane, when Indra stole away the sacrificial
horse and kept it quite near to sage Kapila who was
doing tapas in Patala. The 60,000 sons of Sagara set
out in search of the horse and found it out in Patala.
At the sight of the horse they shouted themselves
hoarse. Enraged at this sage Kapila reduced those sons
of Sagara to ashes in the fire which emanated from his
eyes.
After entrusting Asamanjas with the duty of perform-
ing the funeral rites of his 60,000 sons Sagara expired.
Asamanjas transferred that duty on to Arhsuman, and
he to Bhagiratha. Bhagiratha did penance on the sea-
shore concentrating his mind on Gangadevi. The Devi
appeared before Bhagiratha and asked him to choose
what boon he would, and he requested the Devi to per-
form the funeral rites of 60,000 sons of Sagara remain-
ing in the form of ashes in Patala. To this Gangadevi
replied that the earth will not be able to withstand
the impact of her powerful flow, but she shall, if Siva
permits, flow into his matted hair. And, Gangadevi
?sked Bhagiratha to first get that permission. This did
not dishearten Bhagiratha, who went to mount Kailasa
to do penance so that Siva might grant him his prayer.
He thus did penance for 1000 years. Siva appeared to
him and agreed to receive the rushing flow of Ganga
water on his matted head. And, accordingly Siva stood
in position to receive the rushing waters of Ganga, and
Ganga flowed on to his head. Even the most powerful
flow of Ganga water on his head did not cause Siva to
move from his position even by a hair's breadth. This
awakened the conceit in Gangadevi, understanding
which Siva contained her on his head. Without finding
any outlet the waters of river Ganga flowed along the
matted hairs of Siva for thousand years. So, Bhagi-
ratha had once again to please Siva. Thus pleased
again Siva shook his matted head and one drop of
water fell on the ground, and that is the river Ganges
in North India. The Ganga flowed along plane ground
to Patala and performed the funeral rites of Sagara's
sons. (M.B. Vana Parva, Chapter 108 ; Valmiki
Ramayana, Bala Kanda, Canto 42; Brahmanda
purana, Chapter 97 ;Bhagavata, Navama Skandha,
Kampa Ramayana (Tamil), Yuddha Kanda; Padma
Purana, Part 4, Chapter 21 ).
4) Other Information.
(1) Bhagiratha is a member of Yama's assembly and
serves him. (M.B., Sabha Parva, Chapter 8, Verse 11 ).
(2) Siva bestowed boons on him. (Vana Parva, Chapter
180, Verse 1).
•According to verse 12, Chapter 25, of Vana Parva, Bhagiratha is
the son of Amsuman.
the sen of DilTja. Fit nctt cf il.c Turf.iss nftr to him a
BHAGlRATHl
115
BHALLATA
(3)Bhagiratha had faith in the great efficacy of making
a gift of cows. (AnuSasana Parva, Chapter 76, Verse
25).
(4) He married his daughter to Kautsa. (AnuSasana
Parva, Chapter 131, Verse 25).
(5) Once Bhagiratha made a gift of one lakh of cows
with calves to Maharsi Kohala, and attained Uttama-
loka. (Anusasana Parva, Chapter 137, Verse 27).
BHAGlRATHl. Another name of Gariga. (See under
Ganga).
BHAGNARATHA. A synonym of Citraratha. (See
Citraratha).
BHAGUR1. A man of great erudition, Bhaguri was
noted for his proficiency as a SarvaSfistra Pandit
(scholar of all sciences), Vyakaranakara (grammarian),
Kosakara (etymologist) , Jyotissastrajfia (Astronomer)
and Smrtikara (authority on Smrti) .
BHAIRAVA I. A naga belonging to the Dhrtarastra
Varhs'a. There is a reference to this naga in Maha-
bharata, Adi Parva, Chapter 51, Verse 17. He was
burnt up at the Sarpasatra performed by King Janame-
jaya.
BHAIRAVA II. A Parsada of Siva.
1) General. Immediately after his birth, this terrible
monster subdued all the Devas without getting the
permission of Siva. Enraged at it, Siva turned him into
a tree by a curse. But Siva was soon pacified and lifted
the curse by declaring that those who offered puja to
the gods would get the full reward for their worship
only if they offered puja to Bhairava also.
Bhairava became a tree as soon as he was cursed. He
became a tree because he subdued the gods. Therefore
that tree came to be called "DAMANAKA" tree
(Damana = Subdue). It has another name, "TATIRI"
tree. Even now, pious people offer puja to this tree.
(Agni Purana, Chapters 52-80).
2) Birth. Once Brahma and Visnu became swollen
with pride. In his haughty way, Brahma insulted Siva.
Under the insult, Siva was infuriated and out of the
fire of his fury was born Bhairava with his black form.
(Linga Purana 1 .90) .
3) Brahmahatya. As soon as he was born, Bhairava
rushed towards Brahma and pinched off his fifth head
which had insulted Siva. By this, he incurred the sin
of Brahmahatya. For the expiation of this sin, as
ordered by Siva, Bhairava started on a journey to go
abegging, with Brahma's severed head in his hand.
Siva then created a woman named "Brahmahatya"
and asked her to follow Bhairava.
Although Bhairava visited many holy places, he was
not able to liberate himself from the sin of Brahma-
hatya. At last, at the suggestion of Siva, he went to
Varanasi and washed off his sin. Brahma's head which
he carried, was also deposited there and the place be-
came famous under the name of "Kaplilamocana
tirtha". (Siva Purana, Satarudra Sarhhita).
4) Family. In Kalika Purana there is an elaborate
account of the family of Bhairava. According to this
Purana, Vijaya, the reputed King of Varanasi was born
in the family of Bhairava. Kalika Purana also says
that Vijaya destroyed the Khandavl city and set up
the Khandava forest in its place-
According to Kalika Purana, Bhairava and Vetala
were, in their previous births, two Sivap Irsadas named
Mahakala and Bhrhgi. It was by the curse of Parvatl.
that they were born as mortals in their next birth.
(Kalika Purana 53).
The Puranas mention eight Bhairavas called Asitarhga,
Ruru, Canda, Krodha, Unmatta, Kapiili, Bhlsana and
Sarhhara.
5) Shape. Bhairava has a terrible shape. He wears the
crescent moon and plaited hair on his head. His wea-
pons are, sword, arrow, dagger, bow, trident, rope
etc. At times he is dressed in elephant-skin. He has
five faces. Serpents are his ornaments. (Agni Purana,
Chapters 52-80).
BHAIRAVl. One of the eight Ambas. They are :
Rudrarcika, Rudracandl, NatesVari, Mahalaksmi,
Siddhacamundika, SiddhayogeSvari, Bhairavl and
Rupavidya. All these are the eight different forms of
Devi. (See the word DEVl).
BHAJAMANA. A Yadava King, whose father was Sat-
vata and mother Kausalya, and they had, beside
Bhajamana, another son called Satvata or Andhaka.
Bhajamana married the two daughters of S njaya,
named Bahyaka and Upabahyaka by whom he got six
sons. (Bhagavata, Navama Skandha).
BHAJYA. An acarya in the line of the Rk disciples of
Vyasa. Bhajya studied Valakhilyasarhhita at the feet of
his guru Biiskali. (Bhagavata, Dvadasa Skandha).
BHAKSAKA. A Sudra sinner. In Paclma Purana the
following story is related about this Sudra.
Bhaksaka who was once going aimlessly somewhere
felt extremely thirsty, and quenched his thirst by
drinking water which was found near the small plat-
form raised for the holy Tulasi shrub. The sanctity of
the water thus drunk washed away all the sin attached
to him. Some time later he was killed by a forest-
dweller, and he attained svargaloka (heaven) . Bhaksaka,
in his previous birth, was a king who led a voluptuous
life, and he, once, robbed a very beautiful woman of
her chastity, and it was as a punishment for the sin
that the King had to be born, in the next birth, in the
womb of a Sudra woman. (Padma PurSna, Brahma
Kanda, Chapter 22).
BHAKTI. A Devi born in Dravida deSa (Southern
India) . Once Devi, along with her two sons, Jnana
and Vairagya, started on a walking tour to Gokula and
Vrndavana via Karnataka, Maharastra and Gurjara
(Gujarat) . During the long tour the mother and her
sons became aged. But, as soon as they set foot on
Gokula and Vrndavana old age quitted Bhakti and
she became young again. But, her sons remained old.
So the mother requested Narada to turn them young
again. Narada read out to them the Vedas, the
Vedanta (Upanisads) and the Bhagavad Gita, all to no
purpose. Bhakti's sons still remained old. Then Sanaka,
Sananda and Sanatkumara asked Narada to read out
the Bhagavata to them. Narada did so, and the sons of
Bhakti Devi became young again. (Padma Purana).
BHALANDANA. A king. Though by birth he was a
brahmin he became a VaiSya because of doing things
belonging to the VaiSya community like trade and
commerce. (Markandeya Purana) . According to, the
Bhagavata, Visnu Purana and Vayu Purana Bhalan-
dana was the son of Nabhaga.
BHALLATA. A king of the line of Bharata. He was the
son of King Visvaksena and father of King Brhada!va.
(Navama Skandha, Bhagavata).
BHALL.VTA(M)
116
BHARADVAJA 1
BHALLATA(M). A place of habitation in ancient India.
Bhimasena conquered this land during his victory march.
(Sloka 5, Chapter 30, Sabha Parva, M.B.).
BHALUKI I. A Rsi, who was a member of Yudhis(hi-
ra's assembly. (Sabha Parva, Chapter 4, Verse 15).
BHALUKI II. A maharsi. He also accompanied the
Pandavas to Dvaitavana. (Vana Parva, Chapter 27).
BHALUKI III. An acfirya. He was a disciple of Larigali,
a member of the Sfuna line of disciples of Vyasa.
(Vayu Purana).
BHAMAHA. A critic who lived in the sixth century A.D.
He was one of the top critics in the Sanskrit language.
His important work is 'Kavyalamkara'. This is also
called Bhamahalarhkaraby a few. There are six chapters
in this. The first chapter deals with KavyaSarira, the
second and third with Alaihkara, the fourth with Kavya-
dosa the fifth with Nyaya and the sixth with Sabdasud-
dhi. As against Datidi Bhamaha separates 'Katha' from
'Akhyayika'. According to him the requisites of a good
Kavya are sweetness, pleasantness and liveliness. Dandi
prescribes ten attributes for a good Kavya. Bhamaha is
of opinion that Vakrokti is no alarhkara at all. In
a wider sense it is 'atisayokti' (exaggeration). But
Bhamaha admits it has a place in Kavya.
BHAMINl. Wife of Aviksit, King of Vaigali. The
famous Marutta is the son born to this couple. The
Markandeya Purana states that Bhamini once went to
Nagaloka to give refuge to the serpents there.
BHANAVl. A river. Sri Rama and Laksmana on their
way to the forests from Citrakufa crossed this river,
Bhanavi. (Sarga 52, Ayodhya Kanda, Valmlki Rama-
yana) .
BHA^'pAYANI. A maharsi. This sage sits in Devaloka
and worships Indra. (Sloka 12, Chapter 7, Sabha Parva,
MB.).
BHA\*plRA(M). An ancient forest. It was in this
forest situated in Arhbadi that Sri Krsna with his cow-
herd chums conducted his childhood exploits. There
was a very huge tree of name Bhandlra in this forest
and it was under this great tree that Krsna and his
friends met daily for their play. This forest is on the
northern bank of Gaiiga in front of Kesighatta in
Vrndavana. The Puranas proclaim that it was here that
Brahma conducted the marriage of Krsna withRadha.
(Chapter 38, Sabha Parva, Daksinatya Pa jha, M.B.).
BHANGA. A serpent born in the Taksaka dynasty.
Bhaiiga was burnt to ashes at the Serpent Yajna per-
formed by King Janamejaya. (M.B., Chapter 57,
Verse 9) .
BHANGAKARA I. A king, son of Aviksit and grandson
of King Kuru of the Lunar dynasty. ( Adi Parva, Chap-
ter 94, Verse 53).
BHANGAKARA II. A king of the Yadu dynasty. He
attended the grand celebrations held at Mount Raivata.
(Adi Parva, Chapter 218, Verse 11) .
BHANGASURI I. Another name of King Rtuparna.
BHANGASVAN ( BHANGASVANA) . A king in ancient
India. For the story of his transformation into a woman
refer to para 42 under 'Indra'.
BHANU I. A son born to Krsna of Satyabhama. (Dasama
Skandha, Bhagavata) .
BHANU II. Son of Dyau; this Bhanu was a guru of
Surya. (Sloka 42, Chapter 1, Adi Parva, M.B.) .
BHANU III. A devagandharva born to Kasyapa praja-
pati of his wife Prtha. (Sloka 47, Chapter 65, Adi
i'arva, M.B.) .
BHANU IV. He is the son of an agni called Pancajanya.
He is born of the spiritual essence of Angiras and
Cyavana. This Bhanu is called Manu and Brhadbhanu.
(Chapters 220 and 221, Vana Parva, M.B.').
BHANU V. A king of ancient Bharata. This king took
a flying tour of Kuruksetra in Indra's aeroplane to
witness the battle between Arjuna and Drona. (Sloka
9, Chapter 56, Virata Parva, M.B.) .
BHANU VI. A yadava. He learnt the art of archery
from Pradyumna. Sahadeva married the daughter of
this Bhanu called Bhanumati. (Vana Parva, 180, 27
and Harivamsa 2.20.12).
BHANUDATTA. A brother of Sakuni. In the Maha-
bhfirata battle he fought against Bhlma and died.
(Sloka 24, Chapter 157, Drona Parva, M.B.).
BHANUDEVA. A warrior of Pancala state. Kama killed
him in battle. (Sloka 15, Chapter 48. Kama Parva).
BHANUKOPA. A demon. He fought against Subrah-
manya. (Asura Khanda, Skanda Purana).
BHANUMAN I. A king of the dynasty of Sri Rama.
He was the father of a King called Sakradyumna.
(Navama Skanda, Bhagavata).
BHANUMAN II. A son born to Krsna of Satyabhama.
(Dasama Skandha, Bhagvata).
BHANUMAN III. AprinceofKalinga. He fought on
the side of the Kauravas and was killed by Bhimasena.
(Chapter 54, Bhisma Parva, M.B.)
BHANUMATI I. The daughter of Bhanu, a leader of
the Yadavas. When Sri Krsna went with his retinue of
Yadavas to visit the holy palace called Pindaraka the
Yadavas conducted a wine festival. During that festi-
val a demon of the name Nikumbha carried away
Bhanumati. This was because of a curse to Bhanumati
from Durvasas whom Bhanumati did not respect once
when they met at the garden of Raivata. Durvasas had
after the curse consoled her by assuring her that she
would be saved and married by Sahadeva, one of the
Pandavas. True to this, Bhanumati was married to Saha-
deva in the presence of Narada and Krsna. (Visnu
Parva, Chapter 90) .
BHANUMATI II. Daughter of Krtavirya. She was the
wife of Ahamyati, a king of the Puru line of monarchs.
They had a son named Sarvabhauma.
BHANUMATI III. Daughter of Angiras. She was ex-
traordinarily beautiful. (Sloka 3, Chapter 218, Vana
Parva, M.B.) .
BHANUSENA. A son of Kama. He was killed in the
battle by Bhimasena. (Sloka 27, Chapter 48, Karna
Parva, M.B.).
BHARADVAJA I. Another name of Dlrghatamas.**
** Dlrghatamas is also called Bharadvaja. But the Bharadvaja of puranic fame is not Dirghatamas. Dlrghatamas is the son whom
Brhaspati illegitimately (tot of Mamata, his brother's wife. There was then another legitimate child in the womb of Mamata. Knowing this
the devas told her 'Bharadvaja' meaning 'bear the brunt of two' and so the son of Brhaspati got the name of Bharadvaja also. The real
name of this son was Dirghatamas or Vitatha. Dirghatamas is not the Bharadvaja who was the father of Drona. The famous Bharadvaja
was the son of Atri. Dirghatamas or Vitatha was the adopted son of Bharata. son of Dusyanta. (Bhagavata and Kamparamayana. For
details see under Bharata I and Dirghatamas.
BHARADVAJA it
117
BHARADVAJA
BHARADVAJA II. The sage Bharadvaja of Puranic
fame.
1 ) General information. Ayodhya Kanda of Kampa
Ramayana states that this sage was the son of Atn
Maharsi. He lived for many thousands of years. He is
connected with Valmiki and the story of Sri Rama.
Bharadvaja was for many years a disciple of Valmiki.
He was present with Valmiki when the hunter killed
one of the couple of Kraunca. When Valmiki and
Bharadvaja reached the shores of the river, Tamasa,
that day Valmiki told Bharadvaja thus : "Look, Bhara-
dvaja, what a clean ghat this is. The water is pure and
clear. Place your water-jug here and give me my
valkala. We will get down here in this sacred water".
Then Valmiki taking the valkala from the disciple
walked along the shore admiring the beauty of the
forest trees and found on his way the historic Kraunca
couple. (Sarga 2, Bala Kanda, Valmiki Ramayana).
2) Bharadvaja and the study of Vedas. Bharadvaja gave
himself untiringly to the study of the Vedas. He obtain-
ed from Indra a boon to extend his term of life on
earth to many thousands of years by different stages,
each stage covering a span of a thousand years of life.
All these years he devoted to an incessant study of the
Vedas. Finding the term not sufficient for completing
the study of the Vedas he appealed to Indra again for
extension and Indra appearing in person took him before
three mountains and giving him three handfuls of
sand told him thus, "What you have studied about
Vedas till this time is equivalent to the amount of
sand I have now given and what is yet to be studied
about the Vedas is as big as the three mountains before
you". Any other mortal being would have been dis-
heartened by this revelation made by Indra, but not
Bharadvaja. Undaunted he continued his studies. (Bhaga-
vata).
3) Bharadvaja in the role of a magician. The asrama of
Bharadvaja was in Citrakuta and Sri Rama and
Laksmana in the beginning of their exile went to his
asrama accepting his blessings. Bharata on his return
from Kekaya knew about the exile of his brothers and
hoping to bring them back to Ayodhya went in search
of them with a big retinue of soldiers and men. Keeping
the retinue outside, Bharata went to the asrama of
Bharadvaja. The latter decided to give Bharata and his
people a grand reception and calling Visvakarma to his
side asked him to arrange a royal banquet that night.
Devas, Gandharvas, Apsarases, Astadikpalas and all
such people were invited for the night. Renowned dancers
from devaloka like Ghrtaci, Hema, VisvacI Misrakesi and
Alambusa appeared for entertainment. Even Vanarajl
took part in the dance. Dishes of food came to the
guests of their own accord. The night came to an end
wonderfully and at daybreak everything vanished and
all were amazed at the magic of the sage. (Sarga 91,
Ayodhya Kanda, Valmiki Ramayana).
4) Drona's origin. Drona was the son born to Bhara-
dvaja of the celestial woman, Ghrtaci. (see under
Drona).
5) How Bharadvaja died once but was born again. See under
Arv'wasu.
6 ) The name BLaradvdja. This is how the connotation of
the word is explained.
B hare 'su tan bhare sisyan
Bhare devan bhare dvijfm
Bhare ca bharyamavyajad
Bharadvajo'smi sobhane
(I protect even those who are not my sons, I protect
my disciples, I protect devas and the brahmins. I
protect my wife and all these I do with ease and so I
am named Bharadvaja). (Bhiigavata)
7) Other details.
(1) Bharadvaja once gave refuge in his asrama to
Manorama, daughter of the King of Kalihga and her
son. (See under Manorama) .
(2) The sixth mandala of Rgveda contains the songs
of Bharadvaja.
( 3) He was among the sages who once went to Dvaraka
and cursed Samba. (See under Samba) .
(4) Bharadvfija had a daughter Devavarnim whom
Visravas married and got the son, Kubera. (see under
Kubera).
(5) Once Bharadvaja was travelling through an unin-
habited forest with his son when he became exhausted
by hunger and he then begged of a sudra, Prthu,
several cows. (Sloka 107, Chapter 1, Manusmrti) .
(6) This sage took part in a birthday celebrations of
Arjuna. (Sloka 57, Chapter 122, Adi Parva, M.B.).
(7) Because of the blessing of Bharadvaja Bharata got
a son named Bhumanyu. (Sloka 22, Chapter 94, Adi
Parva, M.B.).
(8) Bharadvaja taught the secret of the missile Agenya
to Agnivesa. (Sloka 39, Chapter 129, Adi Parva,
M.B.).
(9) He worshipped Brahma sitting in the council of
Brahma. (Sloka 22, Chapter 11, Sabha Parva, M.B.) .
(10) This sage came to the battlefield during the Maha-
bharata battle and requested Drona to lay down his
missile. (Sloka 35, Chapter 196, Drona Parva, M.B.) .
(1 1) Once Bhrgu Maharsi asked him some questions on
the creation of this universe and Bharadvaja gave him
satisfactory answers. (Chapter 182, Santi Parva,
M.B.).
(12) This sage performed the sacrifice Putrakamesti,
and gave a son to Divodasa. (Chapter 30, Anusasana
Parva, M.B.).
BHARADVAJA III. The eldest son of the Agni, Samyu.
(Sloka 5, Chapter 219, Vana Parva, M.B.) .
BHARADVAJA IV. A renowned sage. Bharata, a King
of the Puru line of kings, had no sons and as he was
spending his days in sorrow Marutta gave Bharata this
Bharadvaja as a son. Bharadvaja who was by birth a
brahmin from then onwards became a Ksatriya.
(Matsya Purana 49. 27-39 and Vayu Purana 99. 152-
158).
BHARADVAJA V. A maharsi born of the line of Arigi-
ras. He was the father of Yavakrlta and a friend of
Raibhya, son of VisVamitra.
Once Raibhya created a Kritya and that Kritya killed
Bharadvaja's son Yavakrlta. Unable to bear the loss of his
son Bharadvaja was preparing to give up his own life
by jumping into the fire when Arvavasu brought to life
Yavakrita and gave him to the sage. Immensely pleas-
ed at the regain of his son Bharadvaja ended his life
on earth and went to heaven. (M.B., Vana Parva,
165-168)
BHARADVAJA VI. A brahmarsi who lived in the Purva-
manvantara. He was living on the shore of Ganga
doing rigorous penance. One day desirous of conduct-
ing a special type of Yajna he went to bathe in the
BHARADVAJA VII
river along with other sages. There he saw the celes-
tial beauty, Ghrtaci, standing in all splendour after her
bath. Bharadvaja had seminal emission and from that
was born a daughter, Srutavati, to him. (Chapter 47,
Salya Parva, M.B.).
BHARADVAJA VII. A great scholar well-versed in
all the Sustras. He is the author of 'Dharmasiitra' and
'Srautasiitra'. (The Visvavidyalaya of Bombay keeps
a hand written copy of his workSrautasiitra written in
I'andu script).
BHARADVAJA I. A Maharsi. It was he who convinced
Dyumatsena, father of Satyavan that he (Satyavan)
would be endowed with long life. (Vana Parva, Chapter
288, Verse 16).
BHARADVAJA II. The collective name of a particular
sect of preceptors mentioned in the Upanisads. The
Brhadaranyaka Upanisad refers to this sect of preceptors
as disciples of Bharadvaja, Piirasarya, Valaka, Kau§ika,
Aitareya, Asurayana and Baijavapayana.
BHARADVAJA III. A grammarian. According to the
Rktantra, pratiSakhya of Samaveda, it was Brahma,
who first composed the science of grammar. This
science was taught by Brahma to others in the following
order : Brahma to Brhaspati, he to Indra, Indra to
Bharadvaja and he to his disciples.
Panini has discussed the grammatical concepts of Bhara-
dvaja. Rkpratisakhya and Taittiriya have quoted the
opinions of this grammarian.
BHARADVAJA(M). A place of habitation in ancient
Bharata. (Sloka 68, Chapter 9, Bhlsma Parva, M.B.).
BHARADVAjATlRTHA. One of the five sacred places
(bathing ghats in sacred rivers). (See Varga).
BHARADVAjI. A famous Indian river mentioned in
the Puranas. (Bhlsma Parva, Chapter 9, Verse 29).
BHARADVAjIPUTRA. A preceptor, who was a dis-
ciple of Parasarlputra. In theBrhadaranyakopanisad he
is referred to in many contexts as Vatslmandavlputra.
One of the twentyseven constellations.
Punya is assured if one gives as gift a cow to a brah-
min on that day. (Sloka 35, Chapter 64, AnuSasana
Parva, M.B.).
BHARATA I. Son of Dusyanta born of Sakuntala.
1 )Genealogj>. Descending in order from Visnu - Brahma-
Atri-Candra-Budha-Pururavas-Ayus-Nahusa - Yayati -
Puru-Janamejaya - Pracinva - Pravira-Namasyu - Vita-
bhaya-Surtdu-Bahuvidha- Samyati - Rahovadi - Raud-
raSva-Matinara-Santurodha-Dusyanta-Bharata.
2)Birth. Dusyanta was once hunting in the forests when
he hit a fawn with his arrow. The fawn (led to the
ASrama of Kanva Muni and the king followed it. On
reaching the ASrama grounds he saw Sakuntala water-
ins; the plants helped by her companions Anasuya and
Priyamvada. Dusyanta and Sakuntala fell in love with
each other at first sight. Kanva was absent from the
Asrama and the/ married according to the Gandharva
rites and Sakuntala became pregnant soon. The king
gave her his signet ring as a sign of faith and left for
his palace. When Dusyanta left her Sakuntala fell into
a deep reverie and she never knew about the arrival of
the arrogant sage, Durvasas to the asVama. Durvasas
mistook her as disrespectful and cursed her saying that
she would be forgotten by the man of whom she was
thinking then. Sakuntala never knew about the curse
also.
1 18 BHARATA II
Kanva Muni when he returned to the Airama andknew
everything, sent Sakuntala to the palace of Dusyanta.
But King Dusyanta never recognised her and when
Sakuntala was returning deeply grieved Menaka her
mother, took her and left her in theasramaof KaSyapa.
There Sakuntala delivered a son. The boy grew brave
and fearless and he could subdue even the wildest of
animals around there. KaSyapa, therefore, named him
Sarvadamana.
Once when Dusyanta was returning home after visiting
Indra he saw Sakuntala, recognised her, and took her
and the boy to his palace. This was the boy who later
on became known as Bharata. (Chapter 73, Adi Parva,
M.B.).
3) Marriage and reign. Bharata was a partial incarna-
tion of Mahavisnu. Even while he was young he became
a ruler and conquering the world destroyed the wicked.
Bharata had three wives. All the sons born to them
were bad and so the mothers killed them all. Aggrieved
over the loss of his sons he worshipped the devas to
get a son for him. At that time the great preceptor
Brhaspati forcibly married Mamata the wife of his
brother. Mamata was pregnant then and when she
conceived from Brhaspati also she bore two children.
On delivery she threw the child of Brhaspati in the
forests and went away with the other son.
The Devas took care of the discarded child and named
him Bharadvaja and gave the child to Bharata. Bharata
gave the boy the name Vitatha (Dlrghatamas) . Bharata
ruled over his land for twentyseven thousand years and
the land was, therefore, called Bharata. (Sloka 96,
Chapter 2, Adi Parva, M.B.) .
After ruling the land ideally he left for the forests
entrusting the land to his son, Vitatha. (Navama
Skandha, Bhagavata) .
Vitatha also was called Bharata and he had five sons:
Suhotra, Suhota, Gaya, Garbha and Suketu. (Chapter
278, AgniPurana).
BHARATA II. Son of Dasaratha.
1) Genealogy. Descending in order from Visnu-Brahma-
Marici-KaSyapa-Vivasvan - Vaivasvatamanu - Iksvaku-
Vikuksi-SaSida-Kakutstha-Anenas-Prthulasva -Prasena-
jit - Yuvanasva - Mandhata - Purukutsa - Trasadasyu-
Anaranya-Haryasva-Vasumanas-Sudhanva-Trayyaruna-
Satyavrta-(Tri§ahku)-HariScandra-Rohitasva - Harita-
Cuncu-Sudeva-Bharuka - Bahuka - Sagara - Asamanjas-
Amsuman-Bhaglratha-Srutanabha-Sindhudvlpa - Ayuta-
yus-Rtuparna-Sarvakama-Sudas - Mitrasaha (Kalmasa-
pada)-Asmaka-Malaka-Khatvanga (Dilipa, Dirgha-
bahu)-Raghu-Aja-Das'aratha-Bharata.
2) Birth. Dasaratha, King of Ayodhya, had three wives :
Kausalya, Kaikeyi and Sumitra. Kausaly.i gave birth
to Sri Rama, Kaikeyi to Bharata and Sumitra to
Laksmana and Satrughna. Kaikeyi, mother of Bharata,
was the sister of Yudhajit, Raja of Kekeya. Bharata
was born on the day of Puya. (Sloka 14, Sarga 18,
Valmiki Ramayana)
DaSaratha remained in sorrow without children for a
very long time and then he performed a Putrakamesti
yaga (A sacrificial ceremony to get children) with
the Maharsi Rsya'rnga as the officiating priest. From
the sacred fire arose a divine figure carrying a pot of
pudding and it was after taking that pudding that the
wives of Da;aratha became pregnant. (Sarga 15,
Balaklnda, Valmiki Ramayana) .
BHARTA II
119
BHARATA III
3) Till the end of Sri Rama's forest life. The sons of
Dasaratha married the daughters of Janaka, King of
Mithila. Sri Rama married Sita, Bharata, Mandavi,
Laksmana, tjrmila and Satrughna, Srutakirti.
Dasaratha made arrangements to crown Rama as King
and then leave for the forests and lead an ascetic life.
At that time Bharata and Satrughna were in the
country of Kekaya with their uncle, Yudhajit. When
the day of coronation was drawing near Kaikeyi
demanded of Dasaratha the execution of two boons
which were once promised by Dasaratha to her long
ago during a battle between the devas and asuras. One
of them was to crown her son, Bharata, as king and the
other to send Rama to the forests for a period of
fourteen years. Dasaratha was shocked to hear that.
But, without any hesitation, Rama and Laksmana
accompanied by Sita went to the forests and Dasaratha
overcome with immense grief caused by this unplea-
sant turn of events fell down dead. Messengers were
sent then to Kekaya to bring Bharata and after travel-
ling for three days Bharata and Satrughna reached
Ayodhya. Though they were not informed of the death
of their father they were worried all the way because
of the several bad omens which they saw. On entering
Ayodhya they were shocked to find all the roads deso-
late and arriving at the palace they found it silent and
gloomy. Kaikeyi then told him all that had happened
and when Bharata knew that his mother was at the
root of all this calamity his rage knew no bounds.
Forgetting himself he drew from the sheath the glitter-
ing sword and stood before his mother with the drawn
sword wavering to strike or not to strike and mused to
himself "No, Not a woman and not one's own mother,
No, it should not be done". Immediately after this was
decided, he swung the sword straight to his throat.
But adroitly Satrughna intervened and swept away the
sword before it fell at its aim. This strong move of
Satrughna brought Bharata to his senses and he looked
at his mother so fiendishly that at his stare his mother
turned pale like a flower brought near a burning flame.
Bharata immediately changed into the dress of a
Sannyasi and started to go to the forests. Satrughna
followed his brother. Vasistha also started. The news
spread like wildfire and people began to crowd at the
palace eager to follow the brothers. Very soon a huge
procession was seen moving towards the forests. Vasistha
and ArundhatI in a chariot in the front, Kausalya and
Sumitra in another next to it and Bharata and Satru-
ghna closely following the chariots, walking. People
joined the procession from behind. The great crowd
of people reached the banks of the river Gariga. Guha
coming to know of the great exile of people from
Ayodhya through spies went and saw Bharata, at first
in disguise, and later as himself made his acquaintance.
He then took Bharata and Satrughna across the river
to the presence of Sri Rama at Citrakuta.
When they reached Citrakuta only Bharata-Satrughna,
Vasistha and ArundhatI, Kausalya and Sumitra entered
the agrarna of Sri Rama, all the others remaining out-
side. When Rama and Laksmana were told about the
death of their father they were filled with grief. All the
sons, then, Vasistha officiating, performed the obsequies
of their father. Rama and Bharata then discussed the
future. Sri Rama persisted in his vow and said he
would return to his country only after fourteen years
and insisted that Bharata should rule the country
during that period. Bharata accepted the arrangement
saying that if his brother did not come back after four-
teen years he would give up his life by jumping into
the fire. Sii Rama then gave his sandals to Bharata who
accepting the same with due respect returned home
followed by others. On reaching Ayodhya Bharata did
not go to the royal palace which he considered as empty
because of the absence of his brother, Rama and
abhorrent because of the presence of his mother, Kaikeyi.
Instead, he went to a nearby village called Nandi and
installing the sandals there lived there and ruled the
country.
4) Return of Sri Rama. Sri Rama when he came back
to Ayodhya after fourteen years was crowned King.
Bharata got two sons of his wife Mandavi, Subahu and
Surasena. While they were thus living happily in
Ayodhya, message was sent through an ascetic by
Yudhajit from Kekaya that some gandharvas were
creating trouble in that country. It was the state of
Sindhu in Kekaya which was subjected to this
molestation and on the advice of Rama Bharata went
and subdued the trouble, killing the gandharvas. He
then created two small states on either side of Sindhu
and made his two sons the Kings of those states.
When Sri Rama gave up his life in Sarayu river and
rose to heaven as Visnu Bharata and Satrughna also
gave up their lives and took the forms of the conch
and the wheel which adorn the hands of Visnu.
(Uttara Ramayana) .
BHARATA III. A son of Rsabha.
1 ) Genealogy and birth. Descending in order from Visnu-
Brahma - Svayambhuvamanu - Priyavrata - Agnldhra-
Nabhi-Rsabha-Bharata.
Emperor Priyavrata partitioned his empire to his eight
children. Agnidhra got Jambudvipa. Agnldhra had
nine sons : Nabhi, Kimpurusa, Harivarsa, Ilavrta,
Ramya, Hiranvan, Kuru Bhadraiva and Ketumala. On
the death of the father Jambudvipa was divided into
nine states and Nabhi got the land called Hima. Nabhi
married Merudevi and got a son, Rsabha. Rsabha had
a hundred sons and Bharata was the eldest. (Chapter 1,
ArhSam 2, Visnu Purana) .
2) Marriage, administration and entry into ASrama life.
Bharata took over the administration of the kingdom
at the death of his father, Rsabha. He married Panca-
jani daughter of ViSvarupa. They had five sons, Sumati,
Rastrabhrt, Sudarsana, Avarana andDhumraketu. The
Paiicama Skandha of Bhagavata contains a statement
to the effect that India got the name Bharata from
this king. (It is worthwhile remembering at this
juncture a previous statement that the name Bharata
was obtained from Bharata, son of Dusyanta). Bharata
like his forefather was very erudite and affectionate
and always respected his duties. He always meditated
on Brahma and in his heart there shone the Parama-
purusa in the figure of Vasudeva adorned with Srivatsa,
Kaustubha, Vanamala, Sarhkha, Cakra, Gada and
Padma. He ruled the country for a crore of years and
after that dividing the country among his sons went to
the avrama of Pulaha Maharsi to spend the rest of his
life there. On the rocks lying in the river flowing in
front of the Asrama were the marks of Cakra on one
side and Nabhi on the other and the river therefore
came to be known as Cakranabhi. Bathing in this river
BHARATA III
and doing puja Bharata lived there oblivious of the
world outside. (Pancama Skandha, Bhagavata).
3) Bharata and the deer. Bharata led a purely ascetic
life performing everyday the rites laid down by
scriptures and muttering the mystic formula of Brahma-
ksara. One day a thirsty pregnant deer went to drink
water in a nearby pond. As it was drinking it heard
the loud roar of a lion nearby. Frightened the poor
animal without even waiting to quench its thirst ran
into the forest and on its way delivered a child and the
deer-babe fell into the river. The deer exhausted and
tormented by fear ran into a cave and fell down dead.
Bharata happened to see the new-born deer floating
on the river and took it to his asrama. From then on-
wards Bharata's mind was diverted from the spiritual
to the mundane effort of taking care of the young deer.
The deer followed him wherever he went and if it did
not turn up in time in the evening after grazing
Bharata went about in search of it weeping. Years went
by and Bharata became old and died with the name of
the deer on his lips. (Pancama Skandha, Bhagavata).
4) Rebirths of Bharata. Because he died with the
thought of the deer in his mind he was reborn as a
deer. The deer was aware of his previous birth and
regretted that he spent the life of a man for the sake
of a deer. The deer, therefore, left the house of his
mother in the mountain of Kalanjara and went to the
airama of Pulaha. The pious animal daily bathed in
the river and died there on the bank of that river. So
in its next life the deer was born as the son of a
brahmin in the line of Arigiras. That brahmin had two
wives and got nine sons of his first wife and one of the
second. The son born to the second wife was none other
than Bharata. In due course the brahmin died and his
second wife jumped into the funeral pyre and ended her
life. Thrown an orphan Bharata became a puppet in
the hands of his brothers. Bharata was asked to look
after the cattle and fields of his brothers for his living.
With great forbearance Bharata did all he was told.
One day Bharata was keeping watch over the fields of
his brothers. It was midnight. In the neighbourhood
the Candalas were making merry over the birth of a
child to one of the women. Some of them were bringing a
man bound by ropes to be given as 'Narabali' to the
goddess Kali. (Narabali is the offering of a human
being with his head cut off to propitiate a deity). On
the way the man escaped and the disappointed
Candalas were roaming about in search of a substitute
when they came across Bharata keeping watch over
the fields. Immediately he was bound by ropes and
taken before the idol of Kali. The effulgence of the
brahmin astounded Kali and getting angry for bringing
such a pious brahmin for sacrifice she devoured the
Candalas and allowed the brahmin to go free.
Escaping from there Bharata reached a village walking
all the way. That village was being ruled over by a
king called Rahiigana and that king was going to see
Bhagavan Kapila Maharsi along the banks of the river
Iksumati in a palanquin. The palanquin had not enough
120 BHARATA (MAHABHARATA)
bearers and so the brahmin was asked to join the
team of bearers. As they were moving the palanquin
shook because of the wrong steps kept by Bharata. The
king reprimanded Bharata and Bharata then gave the
king fitting replies based on the ethics of Vedanta. The
erudition of Bharata greatly impressed the king and he
stepped down from the palanquin and bowed to
Bharata.
Bharata went from there to the forests singing devo-
tional songs in praise of Visnu and at last attained
salvation. (Pancama Skandha, Bhagavata).
BHARATA IV. A sage and the famous author of Natya-
sastra. He was a critic who lived around the year 400
B.C. His book on Natyasastra (Histrionics) is world
famous. Kalidasa in the second act of his drama,
Vikramorvaslya states that this Bharata used to coach
the devas in the art of acting. NatyaSastra is a book
comprising thirtyseven chapters dealing with the art of
dance and music. He has written in detail about the
four Alamkaras, Upama, DTpaka, Rupaka and Yamaka
and also about the ten requisites of a Kavya. He has
not forgotten to write about the defects and demerits
of Kavya also. Commentaries on Nafyasastra have
been written by lions in the profession : Mitragupta,
Harsavardhana, Saiikuka, Udbhata, Bhattanayaka and
Abhinav agupta. Of these 'Abhinavabharat!' the com-
mentary written by Abhinavagupta is the only one
freely available now.
BHARATA V. The Mahabharata speaks about a few
other Bharatas who were sons of Agni. Samyu is a son
of Agni known as Bharata. This Bharata has got
another name, Urjja. (Sloka 6, Chapter 219, Vana
Parva, M.B.) . There is>an Agni of name Bharata with
a son named Bharata. When this Agni is propitiated
one gets healthy and strong and so this Agni is called
Pustiman also. (Sloka 7, Chapter 219, Vana Parva,
M.B.). There is another Bharata son of an Agni
called Adbhuta. It is this Agni that burns dead bodies.
As this Agni lives permanently in Agnistoma Yajnas; it
gets the name of Niyata also. (Sloka 6, Chapter 222,
Vana Parva, M.B.) .
BHARATA (MAHABHARATA) . An epic written by
Vyasa.
1) General information. The Mahabharata is an epic.
Bharata is acclaimed as the first emperor of Bharata.
The theme of this great epic is the fight between the
two lines of princes belonging to the dynasty of Bharata.
That is why the book is called Mahabharata.
The great size of the volume and the greatness of
the wisdom contained therein have contributed much
to its getting the name, Mahabharata. Once the
devas put the Mahabharata in one pan of a balance
and the Vedas in the other pan. Then the devas
were convinced that the Mahabharata weighed more
than all the Vedas put together. (Slokas 269-271,
Chapter 1, Adi Parva, M.B. ).* This book contains
over a lakh of verses. There is no subject on earth
which is not dealt with in the Mahabharata. None of
* Pura kila suraih sarvaih saroetya tulaya dhrtam
Caturbhyah sarahasyebhyo Vcdebhyo hyadhikam yada
Tada prabhiti loke'smin mahabharatamucyate
Mahatve ca gurutve ca dhriyamanaih yaso'dhikam
Mahatvad bharavatvac ca Mahabharatamucyate.
BHARATA (MAHABHARATA)
121
BHARATA (MAHABHARATA)
the world's epics is so big as Mahabharata. In size the
Mahabharata is double that of Homer's Iliad and
Odyssey put together. The following poem about it is
worth mentioning now :
Yatha samudro bhagavan
Yatha ca himavan girih /
Khyatavubhau ratnanidhi
Tatha bharatamucyate //
Mahabharata is not a mere epic. It is a whole literature
in itself containing a philosophy which has been an
unfailing and perennial source of spiritual strength to
the people of India. Above all it has for its core the
Gita which is perhaps the noblest of scriptures.
The Mahabharata comprises eighteen books, each book
being called a Parva. There are 2109 chapters in it, the
chapters differing in size. Besides, there is an annexe
called Harivamsa which deals with the life and history
of Sri Krsna.
2) Contents. The contents of each Parva are succinctly
given below: The Parvas are so named as to give a
hint of their central theme.
(1) Adi Parva. (Adi= beginning) . Pandu and Dhrta-
rastra, king of the Candra dynasty, are brothers. Bhisma
brought them up. Dhrtarastra was born blind and he
got a hundred children of his wife Gandharl. They
were called the Kauravas. Pandu had two wives KuntI
and Madri and got of them five sons called the
Pandavas headed by the eldest Yudhisthira.
(2) Sabha Parva (Sabha = court) . The Pandavas and
Kauravas lived together in the court at Hastinapura.
There, the Kauravas entered into a game of dice with
Yudhisthira and through the deceitful tactics engineer-
ed by the keen-witted Sakuni, Yudhisthira was defeated
and he lost everything he possessed. The Pandavas
were then compelled to go into exile to the forests for
twelve years and spend another year after that incog-
nito. If they were found out during that period of
incognito they were to go into exile for another term
of twelve years. The Pandavas accompanied by Pancall
left for the forests.
(3) Vana Parva (Vana= forest). This is one of the
longest of Parvas and describes the life of the Pandavas
in the forest Kamyaka. The well known stories 'Nala
Carita' and 'Kiratarjuniya' are told in this Parva'.
(4) Virata Parva. 
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